J 


0 

a. 

< 

X 

i- 

o 

in 
->- 
0    . 

^  <5 


/• '  -^  >^ 


■rTT3? 


^  •  ^  f 


^^'-^■'i 

'^^ 


f^  V 


:iil 
1 

,.1111111111!; 

iiliinliniii 
ifliiniiiliii 

iiiiiMniiiil 

ii'.liiii'ii 

^  . 


■J^ 


531.6 


V34 


|l^iljravii| 


1899 


■li^ 


THE    PRIMITIVE    ERA    OF 
CHRISTIANITY  as  recorded 

IN   THE  ACTS  OF   THE  APOSTLES 
30-63   A.  D.*^    ^^^^^^^^ 


A  SERIES  OF  INDUCTIVE  STUDIES 
IN  THE  ENGLISH  BIBLE 


BY 


CLYDE  W.  VOTAW,  Ph.D. 

INSTRUCTOR   IN    NEW   TESTAMENT    LITERATURE   IN 
THE    UNIVERSITY    OF    CHICAGO 


'^ 


CHICAGO 

%%%  ^nfbetdftp  of  ®t)icafiO  ^i%%^ 


THE 

PRIMITIVE  ERA  OF  CHRISTIANITY 


AS  RECORDED  IN  THE  ACTS  OF  THE 
APOSTLES  30-63  A.  D. 


A  SERIES  OF  INDUCTIVE  STUDIES  IN  THE  ENGLISH  BIBLE 


BY 

CLYDE   W.    VOTAW,  PH.D. 

INSTRUCTOR  IN   NEW  TESTAMENT   LITERATURE  IN  THE 
UNIVERSITY  OF  CHICAGO 


^ 


CHICAGO 
^be  "Clniversits  of  Cbicago  press 


INDUCTIVE  STUDIES  IN  THE  ACTS 


CHRONOLOGY  OF  THE  CHRISTIAN  CHURCH,  30-100  A.  D. 


S 

JU 

30 

— 

DAY  OF  PENTECOST.     Beginning  of  the  Extension  of  Christianity. 

"rt 

— 

Rapid  Growth.     Miracle  Working.     Persecution.     Community  of  Goods. 

d 

— 

APPOINTMENT   OF   FIRST   FORMAL   OFFICERS    AMONG  THE   CHRISTIANS. 

>— 1 

— 

Preaching,  Trial  and  Martyrdom  of  Stephen. 

— 

Conversion  of  Paul. 

_c 

35 

— 

Paul's  Arabian  Sojourn  and  Work  in  Damascus. 

^ 

— 

Mission  Work  in  many  places. 

Oh 

— 

Paul's  First  Christian  Visit  to  Jerusalem. 

3 
O 

~ 

Peter's  missionary  tour  among  the  Palestinian  churches. 

3 

40 

Peter  and  Cornelius.    Universality  of  the  Gospel  Recognized. 

O 

_ 

The  Church  Increasing  and  Spreading  Rapidly. 

H 



first  mention  of  the  antioch  church  (founded  soon  after  33  a.d.). 



— 

First  Period  of  Paul's  Work  in  Antioch.     Rise  of  the  Term  "  Christians." 

2 

— 

martyrdom   of  JAMES.      DEATH   OF   HEROD. 

45 

— 

BARNABAS  AND  PAUL  VISIT  JERUSALEM.     FIRST  MENTION  OF  OFFICE  OF  ELDER. 

(      Paul's  First    Evangelizing    Tour.      Churches   Founded  in   Cyprus  and 

)          Galatia. 

.- 

Second  Period  of  Paul's  Work  in  Antioch.     Epistle  of  James. 

I/: 

50 

- 

THE  CONFERENCE  AT  JERUSALEM. 

1      Paul's  Second  Evangelizing  Tour.     Revisits  the  Churches  of  Galatia. 
1          Eighteen  Months  in  Corinth,    i  and  2  Thessalonians  written  there. 

.2 
< 

c 

55 

— 

) 

Third  Period  of  Paul's  Work  in  Antioch.     Galatians  written  there. 

- 

]      Paul's    Third    Evangelizing    Tour.      Revisitation   in   Galatia.     Nearly 
y         Three  Years  in  Ephesus.      i  Corinthians  written  there.     Revisitation  in 
1          Macedonia.     2  Corinthians  written  there.     Romans  written  at  Corinth. 

1-1 

— 

,        FIFTH   visit  of   PAUL  TO  JERUSALEM.      ARREST  AT   PENTECOST. 

O 

60 

- 

>     Triple  Trial  of  Paul,  and  the  Cesarean  Imprisonment. 

THE   voyage  to   ROME.      SHIPWRECK.      WINTER   AT   MALTA. 

— 

- 

"i      Paul's   First  Roman    Imprisonment.     Colossians,  Philemon,  Ephesians 
\                  and  Philippians  written. 

u 
E 

Q 

— 

Period  of  Paul's  Release.     Visit  to  Greece  and  Asia  (possibly  also  to 
Spain).     I  Timothy  and  Titus  written. 

Pi 

65 

I 

supposed  second  imprisonment  of  PAUL.     2  Timothy.    Pauls  death  (?). 
Beginning  of  the  Jewish-Roman  war.     Christians  remain  neutral. 





Epistles  of  Peter  and  Jude  written  perhaps  about  this  time. 

_ 

Gospel  of  Mark  probably  written  about  this  time,  perhaps  in  Italy. 



Gospel  of  Matthew,  Epistle  to  the  Hebrews,  and  the  Revelation. 

70 

— 

FALL  OF  JERUSALEM.     DESTRUCTION  OF  THE  TEMPLE. 

Gospel  of  Luke  and  the  Acts  probably  written  somewhere  within  these  ten 

1 

— 

years,  70-80  A.D. 

e 

1 

80 

— 

Johannine  Epistles  (i,  2,  and  3  John)  written  about  this  time  from  Ephesus. 



(Scarce  any  details  of  the  history  70-100  a.d.  are  known.) 

< 

90 
100 

- 

gospel   of  JOHN    written   ABOUT   THIS   TIME    FROM    EPHESUS. 

Death  of  the  Apostle  John. 
CLOSE  OF  THE  PRIMITIVE  ERA  OF  CHRISTIANITY. 

There  is  much  uncertainty  as  to  the  precise  dates  of  the  events  of  the  Apostolic  Age.  The  chronology 
indicated  above  is  that  upon  which  at  present  there  is  most  agreement  among  scholars.  Much  variety  of 
opinion  however  prevails,  and  current  dates  may  be  still  further  modified.  The  consecution  of  events  as 
recorded  in  Acts  is  much  more  to  be  trusted,  but  neither  here  is  there  certainty.  The  relative  importance  of 
events  is  indicated  roughly  by  the  relative  sizes  of  type. 


THE  PRIMITIVE  ERA  OF  CHRISTIANITY 

AS    RECORDED    IN    THE    ACTS    OF    THE    APOSTLES 
30-63    A.   D. 


OUTLINE  OF  THE  HISTORY. 
FIRST  DIVISION.— PERIOD  OF  JEWISH  CHRISTIANITY. 

Text:    Acts  i:i — 7:60.       Time:    Four    Years,  30-33  A.  D.       Locality:   Jerusalem. 
Leaders  :  Peter  and  Stephen. 

Sec.   I.     The  Parting  Instructions  and  the  Exaltation  of  Jesus. 

Acts  1:1-26.  May,  30  A.  D.  Mt.  Olivet,  Jerusalem. 

Sec.   2.     Manifestation  of  Christ's  Spiritual  Presence  and  Leadership. 
Acts  2: 1-47.  May,  30  A.  D.  Jerusalem. 

Sec.  3.     Renewed  Hostility  of  the  Jews  toward  the  Christians. 
Acts  3: 1 — 4:31.  About  31-32  A.  D.     Jerusalem. 

Sec.  4.     Property  Relations  and  Beneficence  of  the  Jerusalem  Chris- 
tians. 
Acts  4:32 — 5:  II.  About  31-33  A.  D.     Jerusalem. 

Sec.   5.     Apostolic  Miracle-Working  and  Further  Jewish  Persecution. 
Acts  5: 12-42.  About  32-33  A.  D.     Jerusalem. 

Sec.  6.     First  Step  in  the  Development  of  Christian  Organization. 

Acts  6: 1-7.  About  32-33  A.  D.     Jerusalem. 

Sec.   7.     The  Preaching  of  Stephen  and  its  Consequences. 
Acts  6:8 — 7:60.  33  A.  D.  Jerusalem. 


SECOND  DIVISION.— PERIOD  OF  GOSPEL  EXPANSION. 

Text:  Acts  8:  I — 15:35.      Time:  Seventeen  Years,  34-50  A.  D.        Localities:  Pales- 
tine, Syria,  Galatia.         Leaders :  Peter,  James,  and  Paul. 

Sec.  8.     First  Extension  of  Organized  Christianity  beyond  Jerusalem. 

Acts  8:  1-40.  34  A.  D.  Samaria  and  elsewhere. 

Sec.  9.     The  Conversion  of  Paul  from  Judaism  to  Christianity. 

Acts9:i-I9rt;    r/.  22:6-16  and  26:  13-18.  34  A.  D.  Damascus. 

3 


4  INDUCTIVE    STUDIES    IN    THE    ACTS. 

Sec.  io.     Paul's  Early  Christian  Activity. 

Acts  9:19(^-31;  cf.  Gal.  1:17,   18.         34-37  A.  D.        Damascus,  Arabia, 
Jerusalem,  Cilicia. 

Sec.  II.     Peter's  Tour  of  Visitation  among  the  Christians  of  Palestine. 
Acts  9:32-43.  About  38-39  A.  D.     Circuit  through  Palestine. 

Sec.  12.     Peter  Retaught  the  Freedom  of  Christianity  from  Judaism. 
Acts  10:  1-48.  About  40  A.  D.  Joppa,  Cresarea. 

Sec.  13.     Concurrence  of  the  Jerusalem  Christians  in  Peter's  Action. 
Acts  II:  1-18.  About  40  A.  D.  Jerusalem. 

Sec.  14.     First  Mention  of  the  Gentile-Christian  Community  at  Antioch 
(founded  soon  after  33  A.  D.). 
Acts  11:19-30.  About  40-45  A.  D.     Antioch. 

Sec.  15.     Persecution  of  the  Jerusalem  Christians  by  Herod. 
Acts  12:1-25.  44  A.  D.  Jerusalem. 

Sec.  16.     Paul's  First  Evangelizing  Tour. 

Acts  13:  I — 14:28.  About  46-48  A.  D.     Antioch,  Cyprus,  Galatia. 

Sec.  17.    Joint   Conference  at  Jerusalem  concerning  the   Relation  of 
Christianity  to  Judaism. 
Acts  15:1-35.  50  A.  D.  Jerusalem. 


THIRD  DIVISION.— PERIOD  OF  GENTILE  CHRISTIANITY. 

Text:  Acts  15:36 — 28:31.        Time:  Thirteen  Years,  51-63  A.  D.        Localities  :  Asia 
Minor,  Greece,  Palestine,  Italy.         Leader  :  Paul. 

Sec.  18.     Paul's  Second  Evangelizing  Tour. 

Acts  15:36 — 18:22.  51-54  A.  D.  Asia  Minor,  Greece,  Antioch. 

Sec.  19.     Paul's  Third  Evangelizing  Tour. 

Acts  18:23 — 2i:i6.  55-58  A.  D.  Asia  Minor,  Illyricum,  Greece. 

Sec.  20.     Paul's  Arrest  at  Jerusalem  through  Jewish  Enmity. 
Acts  21: 17 — 22:29.  58  A.  D.  Jerusalem. 

Sec.  21.    Trial  of  Paul  before  the  Sanhedrin. 

Acts  22:30 — 23:35.  58  A.  D.  Jerusalem. 

Sec.  22.    Trials  of  Paul  before  Felix  and  Festus. 

Acts  24: 1 — 25:  12.  58-60  A.  D.  Cjesarea. 

Sec.  23.     Paul's  Hearing  before  Agrippa. 

Acts  25:  13 — 26:32.  60  A.  D.  Caesarea. 

Sec.  24.    Transfer  to  and  Imprisonment  at  Rome. 

Acts  27:  I — 28:31.  60-63  A.  D.  Caesarea,  Malta,  Rome. 


FIRST    DIVISION. 

PERIOD    OF     JEWISH     CHRISTIANITY. 

Text :  Acts  i  :  i — 7  :  60.     Time  :  Four  Years,  30-33  A.  D.     Locality  :  Jerusalem. 
Leaders  :  Peter  and  Stephen. 

During  this  period  the  organized  Christian  community  is  confined 
to  Jerusalem.  It  assumes  its  primitive  system  of  government,  rites, 
methods,  and  teaching.  It  becomes  firmly  established  as  the  Jewish 
Mother-Church  of  Christianity.  It  grows  firmly  united,  and  gathers 
zeal  and  force  for  its  subsequent  missionary  activity.  It  is  purified 
and  strengthened  by  persecution.  Its  members  are  Jews,  either  by 
birth  or  by  adoption  as  proselytes.  The  great  problem  about  which 
the  development  of  the  church  during  the  primitive  era  turns —  namely, 
whether  the  Gentiles  should  be  admitted  directly  to  the  Christian 
church  without  fifst  conforming  to  Jewish  rites  —  comes  into  prom- 
inence through  Stephen  only  at  the  close  of  this  period,  and  serves  as 
the  ground  of  transition  to  the  second  period  of  the  history. 


Sec.    I.     THE    PARTING   INSTRUCTIONS    AND    THE  EXAL- 
TATION   OF   JESUS. 

Acts  I  :  1-26.  May,  30  A.  D.  Mt.  Olivet,  Jerusalem. 

I.    Study  of  the  Facts. 

Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

Par.  I.   i:  1-8,      Jesus'  Parting  Instructions  to  his  Disciples. 
Par.  2.   1:9-11,    The  Ascension  of  Jesus. 
Par.  3.   i:  12-14,  Fellowship  of  the  Waiting  Disciples. 
Par.  4.   i:  15-26,  Election  of  Matthias  to  the  Twelve. 

Abstract. — The  earlier  book  [Luke's  Gospel]  narrated  the  life  of  Jesus, 
the  present  book  continues  the  Christian  history  from  that  point.  Jesus 
promised  a  Spirit  baptism  to  his  disciples  which  should  indue  them 
for  their  work  of  spreading  the  gospel  through  the  world.  For  this 
they  were  to  wait  in  Jerusalem.    Then  from  Mt.  Olivet  came  Jesus'  exalta- 

5 


6  INDUCTIVE    STUDIES    IN    THE    ACTS. 

tion  to  heaven,  and  the  divine  assurance  of  his  return.  The  company 
of  disciples  left  by  Jesus  consisted  of  the  eleven  faithful  apostles,  certain 
devoted  Galilean  women  with  Jesus'  mother,  the  now  believing  brethren 
of  Jesus,  and  others,  to  the  number  of  120.  At  one  of  their  meetings 
Peter,  as  spokesman  of  the  company,  suggested  that  the  vacancy  in 
the  twelve  made  by  the  withdrawal  of  Judas  be  filled.  The  new  apos- 
tle must  be  one  who  had  witnessed  Jesus'  entire  ministry  and  resurrec- 
tion. Of  two  of  their  number  thus  qualified  one,  Matthias,  was  chosen 
by  lot  —  a  means  of  determining  the  divine  choice. 

n.     Topics  for  Investigation. 

1.  The  last  instructions  of  Jesus. — With  whom  was  Jesus  assembled 
(vs.  4),  where,  when,  and  for  what  purpose  ?  What  was  the  promise 
of  the  Father  (vs.  4)  for  which  Jesus  directed  them  to  wait  [cf.  Luke 
24:49;  John  7:39;  16:7-14)?  Why  was  a  waiting  period  necessary, 
how  long  was  it  to  be,  and  why  in  Jerusalem  ?  Does  vs.  4  indicate 
that  Jesus'  disciples  had  been  baptized  by  John  ?  Could  it  be  under- 
stood from  vs.  5  that  water  baptism  was  of  the  old  dispensation  {cf. 
Matt.  II  :  11),  but  that  in  the  new  dispensation  it  was  replaced  by 
the  baptism  of  the  Spirit  {cf  Acts  19:1-6)?  Compare  the  water 
baptism  of  John  with  the  Spirit  baptism  promised  here.  Who  were 
come  together  (vs.  6),  where,  when,  and  why  ?  What  power  were  they 
to  receive  (vs.  8),  and  how  was  it  different  from  the  power  they  already 
had  ?  What  commission  (vs.  8)  did  Jesus  give  the  disciples  ?  Com- 
pare with  this  Matt.  28:  18-20;  Luke  24:  47-49.  What  was  the  scope 
of  this  mission  ?  Did  the  disciples  so  understand  it  from  the  first  and 
attempt  to  carry  it  out  ?  Of  what  were  they  to  be  witnesses  (vs.  8)? 
See  the  passages  where  such  witness-bearing  is  recorded,  Luke  24:53; 
Acts  2:32;  10:37-43;  13:23-31,  and  others.  What  qualifications  in 
this  matter  were  requisite  for  apostles  (vss.  21,  22)? 

2.  The  apostles'  idea  of  the  kingdom. — What  suggested  this  question 
(vs.  6)  which  the  disciples  addressed  to  Jesus  ?  What  did  they  mean 
by  the  restoration  of  the  kingdom  to  Israel  ?  To  what  extent  did  the 
disciples  still  expect  Jesus  to  become  a  political,  temporal,  and  visible 
Messiah  ?  How  could  they  hold  these  views  after  receiving  Jesus' 
teaching  of  the  spiritual  Messiahship  ?  Consider  Jesus'  reply  to  their 
question.  To  what  event  or  events  did  Jesus  refer,  the  "times  and 
seasons  "  of  which  had  not  been  disclosed  {cf  Mark  13:  32)?  Explain 
the  patience  of  Jesus  in  dealing  with  the  lingering  misconceptions  of 
himself  and  his  work. 


SEC.    I.      PARTING  INSTRUCTIONS  AND  EXALTATION  OF   JESUS.         7 

3.  The  exaltation  of  Jesus. —  Compare  the  other  accounts  of  the 
ascension  in  Mark  16:19,  20;  Luke  24:  50,  51.  Compare  with  it  also 
the  translation  of  Elijah,  2  Kings  2:  g-12.  What  is  meant  (vs.  9)  by 
"taken  up  "  ?  What  was  the  cloud  which  received  him  {cf.  Mark  9:7; 
I  Kings  8:  10,  1 1;  Isaiah  6:  1-4)?  What  was  the  purpose  of  God  in  this 
visible  exaltation  of  his  Son  ?  Who  were  the  two  white-robed  men 
{cf.  Luke  24: 1-7),  and  why  were  they  present  ?  What  prompted  their 
question  to  the  disciples  ?  Just  what  information  did  they  give  ? 
What  is  to  be  understood  by  the  statement  that  "  in  like  manner " 
Jesus  will  return  [cf.  the  same  phrase  in  Matt.  23:37;  Luke  13:34; 
Acts  7:28;  and  see  Matt.  24:30;  Mark  13:26)?  Compare  the  angelic 
appearance  of  vss.  10,  11  with  other  angelic  appearances  recounted  by 
Luke  {e.g.,  Luke  1:11-22,  26-38;  2:8-15;  22:43;  24:4-8;  Acts 
7:30-38;  10:3-7;  12:  7-15),  as  also  with  similar  accounts  in  other 
gospels  (Matt.  1:20-24;  2:13-21;  28:2-7;  John  12:29;  20:12,  13); 
what  view  should  be  taken  as  to  the  reality  and  as  to  the  details  of 
these  manifestations  ? 

4.  The  first  group  of  disciples. —  Observe  four  different  elements 
which  constituted  this  primitive  company  of  Christians  :  «)  The  eleven 
apostles;  compare  this  list  (vs.  13)  with  those  found  in  Matt.  10:  2-4; 
Mark  3:  16-19;  Luke  6:  14-16.  b')  Jesus'  mother  and  other  women 
who  had  been  adherents  of  Jesus  in  his  public  ministry  {cf.  Mark 
15:40;  Luke  8:1-3;  23:49;  24:22;  Acts  8:3).  c)  Jesus' own  broth- 
ers ;  how  many,  what  change  had  taken  place  in  them,  and  why  {cf. 
Matt.  13:55;  John  7:3-5;  i  Cor.  15:7)?  ^)  Other  unnamed  dis- 
ciples, making  in  all  120  (vs.  15).  Where  were  the  homes  of  these 
followers  of  Christ  ?  Were  there  still  other  disciples  elsewhere  {cf. 
I  Cor.  15:6)?  Why  was  the  number  of  the  Christians  so  small? 
How  was  this  company  engaged  during  the  waiting  period  ? 

5.  The  election  of  Matthias  to  the  twelve. — Why  did  Peter  suggest 
that  the  place  left  vacant  by  Judas  should  be  filled  ?  Are  vss.  18,  19 
to  be  regarded  as  the  words  of  Peter,  or  as  a  parenthetic  addition  of 
the  writer  or  his  source  ?  How  is  this  account  of  Judas'  death  to  be 
explained  in  view  of  the  account  contained  in  Matt.  26:47-50?  Was 
it  God's  will  that  Judas'  place  in  the  twelve  should  be  filled  ;  if  so, 
what  of  the  view  that  Paul  was  divinely  intended  to  take  the  place 
rather  than  Matthias  ?  Whence  did  Luke,  who  was  not  one  of  this 
company,  derive  the  information  contained  in  this  chapter?  Ascertain 
the  meaning  in  their  original  historical  setting  of  the  Old  Testament 
passages   cited    by   Peter   in    support   of    his   suggestion,   Ps.    69:25; 


8  INDUCTIVE    STUDIES    IN    THE    ACTS. 

109:8.  Consider  the  use  made  of  them  in  this  connection  by  Peter. 
Since  both  Matthias  and  Barsabbas  were  qualified  for  the  apostolate, 
why  did  not  the  disciples  themselves  select  the  one  or  the  other  ? 
What  use  was  accustomed  to  be  made  of  the  lot,  and  how  was  it  oper- 
ated ?  Was  the  lot  a  proper  mode  of  ascertaining  the  divine  will  ? 
Was  the  divine  choice  limited  to  one  of  the  two  named  ?  By  the 
term  "Lord"  (vs.  24)  is  God  to  be  understood,  or  Christ  ?  Do  we 
know  anything  further  about  Matthias  or  Barsabbas  ?  In  this  first 
recorded  business  meeting  of  the  disciples,  were  the  apostles  shown  to 
be  officers,  or  merely  leaders,  Peter  acting  as  spokesman  of  the  group  ? 
Did  the  whole  company  take  equal  part  in  the  business  which  was 
transacted  ?  Was  the  method  of  procedure  entirely  democratic  ?  Is 
there  any  evidence  of  formal  officers  or  of  any  formal  organization  of 
the  Christians  at  this  time  ? 

III.     Observations  and  Teachings. 

Under  this  head  the  more  important  facts  and  teachings  of  this  chapter  are  to  be  gathered  and  arranged 
topically,  so  that  the  great  lines  of  the  history  shall  clearly  appear,  as  well  as  its  practical  bearing  upon 
our  own  lives.  The  observations  and  teachings  which  follow  are  only  by  way  of  suggestion.  They 
should  be  traced  to  their  sources  in  Acts  i  and  verified  or  corrected.  Then  others  should  be  added  to 
them  which  the  student  will  find.  The  permanent  value  of  the  study  will  be  much  increased  by  faithful 
work  at  this  point. 

1.  Organization. — The  Jerusalem  group  of  Christians  numbered 
120,  and  there  were  perhaps  some  others  elsewhere;  but  Jesus'  work  had 
not  had  numerical  success. — It  was  regarded  as  important  that  the 
place  in  the  twelve  left  vacant  by  Judas'  withdrawal  should  be  filled 
from  the  body  of  disciples,  and  Matthias  was  appointed  to  the  apos- 
tolate.—  There  was  as  yet  no  formal  organization  of  the  Christians; 
the  apostles  acted  as  leaders,  and  Peter  was  the  spokesman  of  the  com- 
pany.—  The  disciples,  in  the  transaction  of  their  business,  seem  to  have 
acted  upon  thoroughly  democratic  principles. 

2.  Environment. — The  ten  days  of  this  period  were  spent  quietly  by 
the  Christians,  without  aggressive  work,  waiting  for  the  fulfilment  of 
Christ's  promise. — The  Jewish  enemies  were  inactive  after  the  culmi- 
nation of  their  persecution  in  the  death  of  Jesus. — Jesus  plainly  pointed 
out  the  whole  world  as  the  sphere  of  the  gospel  ;  to  his  conception  it 
was  a  universal  religion. — The  brothers  of  Jesus,  who  disbelieved  in  his 
claims  during  his  life,  became  his  followers  after  his  resurrection. — The 
believing  women  were  a  testimony  to  the  fact  that  the  gospel  had 
placed  woman  on  a  higher,  freer,  and  better  plane. 

3.  Institutions. — The  rites  of  baptism  and  the  Lord's  Supper  are 
not  yet  mentioned,  but  were  probably  recognized,  for  on   the  day  of 


SEC.    I.       PARTING  INSTRUCTIONS  AND  EXALTATION  OF  JESUS.        Q 

Pentecost  they  appear  in  the  records. — The  Christians  had  meetings 
for  worship  and  prayer. — They  probably  continued  also  the  observ- 
ance of  Jewish  religious  customs. 

4.  Belief  and  teaching. —  Christ's  resurrection  appearances  and 
teaching  were  all-important  in  the  preparation  of  the  disciples  for  their 
work. — Jesus  dealt  gently  with  the  Messianic  misconception  which  still 
remained  in  the  apostles'  minds. — The  departure  of  the  visible  Christ 
was  accompanied  by  the  assurance  of  his  return. — Jesus  gave  no 
answer  concerning  the  time  of  his  return,  since  he  himself  did  not 
know  when  it  would  be  and  did  not  consider  it  of  importance  to 
know. —  New  experiences  led  to  a  new  understanding  and  use  of  the 
Old  Testament  Scriptures  which  contained  types  and  foreshadowings 
of  the  Messianic  period. 

5.  Daily  life. — The  injunctions  of  Christ  were  faithfully  kept  by 
his  disciples. — The  early  Christians  were  closely  united  both  in  their 
social  and  in  their  religious  life. — They  awaited  the  fulfilment  of  the 
promise  with  trust,  thanksgiving,  joy,  and  expectancy. 

6.  Divine  guidance. — Jesus'  parting  command  and  promise  show  his 
continued  relation,  beyond  the  ascension,  to  his  followers  on  earth. 
— The  Holy  Spirit  was  to  be  always  with  them  in  full  measure  to  guide 
and  strengthen  them  in  their  work. —  Devotion,  ability,  and  energy  in 
a  few  persons  counted  for  more  than  numbers  in  spreading  and 
establishing  the  gospel. 

Literature. — This  section  of  Acts  receives  elucidation  in  all  the  commentaries  on 
Acts,  under  Chap,  i ;  see  the  commentaries  of  Gloag  (Scribners,  N.  Y.,  2  vols.,  $7.00), 
Hackett  (Amer.  Bapt.  Pub.  Society,  Philadelphia,  ^2.00),  Meyer  (Funk  &  Wagnalls 
Co.,  N.  Y.,  ^3.00),  Cambridge  Bible  (Macmillan  Co.,  N.  Y.,  $i.)o),  and  others.  These 
are  all  first-class  works.  Gloag's  Commentary  is  the  best,  but  expensive.  Next  to  it 
stands  Hackett's.  Meyer's  Commentary,  of  high  value,  would  hardly  be  satisfactory 
if  only  one  commentary  could  be  afforded.  The  Cambridge  Bible  will  be  found  suffi- 
cient for  most  students.  The  general  works  upon  the  Apostolic  Age  make  little  or  no 
reference  to  this  portion  of  the  history,  but  see  McGiffert,  History  of  Christianity  in 
the  Apostolic  Age  (Scribners,  N.  Y.,  ^2.50),  pp.  36-48. 


10  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   2.     MANIFESTATION  OF    CHRIST'S  SPIRITUAL  PRES- 
ENCE   AND    LEADERSHIP. 

Acts  2  :  1-47.  May,  30  A.  D.  Jerusalem. 

I.   Study  of  the  Facts. 

Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

Par.  I.   2  :  1-4,  Fulfilment  of  the  Promise  of  the  Spirit. 

Par.  2.   2  :  5-13,  The  Inspired  Tongue-speaking. 

Par.  3.   2  :  14-36,  Peter's  Pentecostal  Address. 

Par.  4.   2  :  37-42,  Numerical  Increase  of  the  Christians. 

Par.  5.   2  :  43-47,  The  Disciples'  Manner  of  Life. 

Abstract. — On  the  day  of  Pentecost  following  the  ascension,  while 
the  disciples  were  assembled  in  a  private  house  for  prayer,  the  prom- 
ised outpouring  of  the  Spirit  came,  attested  to  the  senses  by  accom- 
panying noise  and  symbolic  light,  as  also  by  tongue-speaking  among 
the  Christians.  The  strange  sound  attracted  to  the  place  where  the 
disciples  were  assembled  a  large  number  of  Jews  and  Jewish  proselytes, 
some  of  them  residents  in  Jerusalem,  others  from  foreign  lands  sojourn- 
ing in  the  city  in  attendance  upon  the  feast.  All  wished  to  know  the 
meaning  of  this  remarkable  occurrence.  The  apostles,  through  their 
spokesman  Peter,  gave  the  explanation.  They  were  witnessing  the 
fulfilment  of  Joel's  prediction  that  at  the  coming  of  the  Messiah's  king- 
dom God  would  pour  out  his  Spirit  so  abundantly  that  all  would 
prophesy.  The  Messiah  had  come  in  the  person  of  Jesus  of  Nazareth, 
whose  wonderful  works  attested  his  divine  mission.  He  had  been 
rejected  and  crucified,  but  that  had  been  foreseen  and  foreordained 
by  God,  who  had  now  exalted  him.  The  psalmist  had  predicted  how 
the  Messiah  should  be  released  from  the  grave  and  should  sit  at  God's 
right  hand.  This  had  taken  place,  Jesus  had  been  made  Lord  of  all, 
and  his  kingdom  was  now  being  conspicuously  established  upon  the 
earth.  The  effect  of  the  divine  manifestation  and  the  apostle's  words 
was  immediate  and  great.  About  three  thousand  persons  accepted 
Jesus  as  Messiah  and  Master,  and  became  associated  with  the  original 
body  of  disciples,  receiving  from  the  apostles  instruction  concerning 
the  life  and  teachings  of  Christ.     The  Christian  community  held  fast 


SEC.     2.       MANIFESTATION    OF    CHRIST  S    LEADERSHIP.  II 

together,  giving  to  the  needy,  continuing  their  Jewish  worship,  observ- 
ing the  memorial  supper  of  their  Lord,  living  in  joy  and  peace,  and 
continually  winning  additions  to  their  number. 

11.  Topics  for  Investigation. 

1.  The  Pentecostal  coming  of  the  Spirit. — When  and  what  was  the 
Jewish  feast  of  Pentecost?  Cf.  Ex.  23:  14-17;  Deut.  16:  1-17.  Did 
Pentecost  in  the  year  30  A.  D.  fall  upon  the  first  day  of  the  week 
(Sunday)?  Why  was  the  day  of  Pentecost  chosen  by  God  for  the  out- 
pouring of  the  Spirit  ?  How  long  was  this  after  the  resurrection,  and 
after  the  ascension,  of  Jesus  ?  Recall  Jesus'  promise  of  the  Spirit,  cf. 
Acts  1:4,  5;  John  15:26;  16:7-14.  Had  not  the  Holy  Spirit 
been  present  and  active  among  men  before  this  time  ?  What  was  the 
peculiarity  of  this  Pentecostal  visitation  ?  Was  this  bestowal  in  part  of 
temporary  gifts,  <?.  g.,  tongue-speaking  and  miracle-working?  Where 
were  the  Christians  assembled  on  this  day,  and  for  what  purpose  ? 
On  the  symbolic  wind  and  fire  compare  Ps.  104  :  3,  4  ;  Ezek.  1:4;  Ex. 
13:21;   ig  :  16-20.     What  was  the  purpose  of  these  external  signs  ? 

2.  The  Jews  of  the  Dispersio)i. — In  what  numbers  and  where  outside 
of  Palestine  were  Jews  found  in  the  first  century  A.  D.?  Recall  the 
three  great  compulsory  dispersions  of  the  Jews  in  the  previous  centuries, 
cf.  2  Kings  15:29;  17:6;  25:8-11.  Had  there  also  been  voluntary 
removals  of  Jews  to  foreign  lands  for  the  pursuit  of  business?  Why 
and  how  did  the  dispersed  Jews  maintain  their  Jewish  religion  in  the 
foreign  countries  where  they  dwelt?  In  vs.  5  does  "dwelling  at  Jeru- 
salem" mean  resident  there  or  sojourning  there  at  the  feast,  or  does  it 
include  both?  Was  the  feast  of  Pentecost  largely  attended  by  the 
Jews  of  the  Dispersion  ;  if  so,  why?  Locate  upon  the  map  the  various 
places  referred  to  in  vss.  g-ii.  Why  do  these  visitors  figure  so  largely 
in  the  account  of  this  Christian  occasion?  How  did  the  Jewish  Dis- 
persion assist  in  the  spread  of  the  gospel  through  Gentile  lands? 

3.  The  gift  of  tongues. —  What  is  to  be  inferred  from  vss.  4,  6,  11, 
as  to  the  nature  of  the  tongue-speaking  referred  to?  Consider  two 
explanations  :  an  actual  speaking  in  different  foreign  languages  and 
dialects,  or  an  ecstatic,  incoherent  utterance  of  the  believing  Christian 
manifesting  his  joy  in  the  possession  of  the  Spirit.  Would  the  former 
gift  be  necessary  in  view  of  the  fact  that  Greek  was  the  common  lan- 
guage of  all  the  Roman  Empire?  If  the  apostles  were  speaking  intel- 
ligibly in  foreign  languages  why  were  they  by  some  regarded  as  drunk 
(vs.  13)?     Observe  that   there  was  among  the  primitive   Christians   a 


12  INDUCTIVE    STUDIES    IN    THE    ACTS. 

spiritual  gift  called  tongue-speaking  which  was  uniformly  of  the  second 
character  described  above,  ^/.  Acts  10:46;  19:6;  i  Cor.  12-14  (esp. 
14:14,  19,  22,  23).  May  it  be,  then,  that  the  source  from  which  Luke 
drew  his  account  of  the  day  of  Pentecost  misunderstood  the  phe- 
nomenon, and  that  it  was  in  fact  only  the  common  tongue-speaking? 
See  especially  Schaff's  History  of  the  Christian  Church,  Vol.  I,  pp. 
231-242. 

4.  Peter's  Pentecostal  discourse. —  Why  did  Peter  give  the  address 
on  this  occasion?  Why  did  the  eleven  apostles  stand  up  with  him? 
What  two  classes  of  people  did  he  designate  among  his  hearers?  Was 
it  the  main  point  of  Peter's  discourse  to  prove  to  the  Jews  that  Jesus 
was  the  Messiah  in  spite  of  his  humiliation  and  death?  Consider 
carefully  the  steps  of  his  argument  to  this  end.  Under  what  circum- 
stances was  this  quoted  prophecy  of  Joel  (2:28-32)  originally  given? 
Explain  the  use  made  of  it  by  Peter  in  this  connection.  What  is 
meant  (vs.  1 7)  by  the  " last  days  "  ?  What  is  meant  (vs.  20)  by  the  "  day 
of  the  Lord"?  Consider  the  original  historical  meaning  of  Ps.  16:8- 
II  quoted  in  this  address.  What  argument  did  Peter  deduce  from  it, 
and  was  his  interpretation  of  the  passage  valid?  What  was  Peter's 
argument  from  Ps.  110:1  for  the  exaltation  of  Christ,  cf.  Matt.  22:43- 
45?  Consider  in  detail  the  points  of  teaching  about  Christ  contained 
in  the  discourse.  Show  how  the  discourse  was  adapted  to  the  situa- 
tion. What  was  its  effect?  From  what  classes  came  the  new  con- 
verts? What  was  required  of  them?  Account  for  the  large  number 
of  converts.  Why  had  not  Jesus  had  such  numerical  success?  How 
did  Luke  probably  obtain  this  account  of  the  day  of  Pentecost  for  his 
history?  Are  we  to  suppose  that  all  of  Peter's  discourse  is  here 
recorded,  or  that  we  have  only  the  main  points  he  made,  the  substance 
of  what  he  said? 

5.  Characteristics  of  the  primitive  Christian  life. —  What  were  the 
conditions  of  entrance  (belief,  conduct,  and  form)  to  the  company  of 
disciples?  What  had  made  baptism  a  Christian  rite,  cf.  Luke  24:47  ; 
Matt.  28:19?  What  did  baptism  signify  to  these  converts,  and  how 
was  it  administered?  Was  there  also  a  Spirit  baptism,  cf.  Acts  1:5  ; 
2:28;  19:1-6?  Was  the  Lord's  Supper  also  observed  as  a  Christian 
rite  (  "breaking  of  bread,"  cf.  Acts  20:7,  11;  i  Cor.  10:16),  and  why, 
cf.  Matt.  26:26-29;  Luke  22: 14-20  ?  What  was  the  apostles'  teaching 
to  which  the  new  disciples  gave  continued  attention  (vs.  42) — was  it 
instruction  in  the  life  and  teaching  of  Jesus?  What  wonders  and  signs 
were  done  by  the  apostles  (vs.  43),  and  why?     Consider  the  self-sacri- 


SEC.    2.       MANIFESTATION    OF    CHRIST  S    LEADERSHIP.  1 3 

fice  and  charity  of  the  primitive  Christians  as  described  in  vss.  44,  45. 
Why  did  the  Christians,  who  at  this  time  were  practically  all  Jews, 
remain  faithful  to  the  temple  service  and  Jewish  worship  generally? 
Had  Christ  taught  that  Christianity  was  independent  of  Judaism  ?  If 
so,  why  did  they  not  so  believe  and  act?  Did  they  have  also  distinctly 
Christian  meetings  for  prayer,  worship,  and  fellowship?  Account  for 
the  unity,  joy,  and  praise  of  this  Christian  company.  Explain  the 
meaning  of  vs.  47,  last  clause.  Compare  this  type  of  Christian  living 
with  ours  of  the  present  day,  showing  points  of  excellence  and  of 
deficiency  in  each. 

III.    Observations  and  Teachings. 

1.  Organization. —  There  is  still  no  formal  organization  of  the 
Christians,  although  the  number  is  greatly  increased ;  but  a  close  fel- 
lowship and  united  activity  and  life. — -The  Christians  were  gathered 
together  for  united  worship  when  the  great  outpouring  of  the  Spirit 
came. — The  apostles  stood  up  to  represent  the  body  of  the  disciples, 
while  Peter  spoke  as  the  representative  of  the  apostles. —  Peter  here 
sustains  the  same  relation  to  the  other  apostles  as  during  Christ's  min- 
istry—  he  is  leader  and  spokesman. 

2.  Environment. —  The  lime  had  come  when  Christianity  could 
achieve  numerical  success. — The  large  number  of  new  disciples  were 
mostly  visitors  to  the  feast  from  Galilee  and  foreign  lands. — They  were 
almost  wholly  Jews,  with  perhaps  some  Gentiles  who  had  become  Jews 
by  adopting  that  religion. —  It  may  be  presumed  that  the  chief  per- 
secutors of  Jesus  were  not  among  the  converts. 

3.  Institutions. —  Baptism  was  used  as  a  symbolic  rite  of  entrance 
upon  the  Christian  life;  it  seems  to  have  been  instituted  by  Jesus, 
although  he  did  not  himself  use  it  in  his  work. — The  breaking  of  bread 
(Lord's  Supper)  was  observed  as  a  memorial  of  Christ,  in  accordance 
with  his  instruction  ;  it  took  place  either  at  the  beginning  or  at  the 
end  of  a  common  Christian  meal  daily. — The  Christians  adhered  to 
their  Jewish  worship  ;  at  the  same  time  they  had  distinctly  Christian 
meetings  for  prayer,  worship,  and  fellowship. 

4.  Belief  and  teaching. —  Peter's  discourse  is  full  of  truth  newly 
conceived  and  presented,  and  is  manifestly  inspired  utterance. — The 
main  teaching  of  the  discourse  is  that  Jesus  is  Messiah  and  Lord,  a 
truth  witnessed  to  by  his  work  on  earth,  and  especially  by  the  Old 
Testament  Messianic  prophecies  which  found  their  fulfilment  in  him. 
— The  emphasis  is  here  laid  on  the  prophecies  because  he  was  address- 


14  INDUCTIVE    STUDIES    IN    THE    ACTS. 

ing  Jews  who  believed  in  these. —  Peter  explained  the  humiliation, 
rejection,  and  death  of  Christ  as  foreseen  by  God  rather  than  a 
thwarting  of  his  purposes,  and  showed  how  his  resurrection  and  exal- 
tation removed  that  objection  to  believing  in  him. —  Repentance,  and 
baptism  as  a  symbol  of  it,  were  necessary  to  an  acceptance  of  Christ 
and  a  fellowship  with  his  disciples. —  Instruction  in  the  facts  and  the 
truths  of  the  gospel  formed  an  essential  part  in  the  daily  life  of  the 
Christians. 

5.  Daily  life. —  Besides  the  instruction  just  referred  to,  the  daily 
life  of  the  Christians  was  marked  by  close  association,  unity  of  heart 
and  action,  joy,  worship,  and  prayer,  commemoration  of  Christ,  and 
energetic  preaching  of  the  gospel. —  The  Christian  life,  work,  and 
teaching  impressed  and  won  the  unconverted  about  them,  so  that 
their  numbers  continually  increased. —  It  is  not  known  whether  the 
Christians  stopped  their  common  avocations  in  order  to  give  their 
whole  time  to  the  new  life  and  activity  ;  probably  some  of  them  did 
so ;  at  any  rate  they  had  frequent  meetings  at  private  houses  and  were 
faithful  and  earnest  in  their  evangelical  work. 

6.  Divine  guidance. —  Christ's  relations  to  his  people  are  vital  and 
permanent. — The  Holy  Spirit  is  present  in  believers,  and  in  the  world, 
to  carry  forward  the  kingdom  which  Christ  established. — The  inner 
experience  of  the  Spirit  was  signified  and  emphasized  on  the  day  of 
Pentecost  by  external  symbolic  manifestations. — The  opportunity  given 
the  Christians  to  reach  the  multitude  with  the  gospel  was  fully  used. 

Literature. —  Full  treatment  of  this  important  section  of  Acts  will  be  found  in  all 
commentaries  on  the  book ;  see  especially  Gloag,  Hackett,  Meyer,  and  the  Cam- 
bridge Bible.  Many  other  works  also  treat  of  this  event,  only  the  more  important  of 
which  (and  such  as  are  in  English)  will  be  mentioned  :  McGiffert,  History  of 
Christanity  in  the  Apostolic  Age,  pp.  48-74;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church  (Putnam's  Sons,  N.  Y.,  2  vols.,  $7),  Vol.  I,  chaps,  ii  and  iii ;  Ramsay, 
St.  Paul  the  Traveler  (Putnam's  Sons,  N.  Y.,  $3),  pp.  363-365  ;  Schaff,  History  of 
the  Christian  Church  (Scribners,  N.  Y.,  $4),  Vol.  I,  pp.  225-245 ;  Neander,  Planting 
and  Training  of  the  Christian  Church  (Macmillan  Co.,  N.  Y.,  2  vols.,  $2),  Vol.  I,  pp. 
3-23,  Vol.  II,  pp.  58-64  ;  Farrar,  Life  and  Work  of  St.  Paul  (Button  &  Co.,  N.  Y., 
$2.),  chaps.  V  and  vii;  Stifler,  Introduction  to  the  Book  of  Acts  (Revell  Co.,  Chicago, 
$0.75),  sees,  ii  and  iii. 


Par. 

I 

3: 

i-ii, 

Par. 

2 

3: 

12-26, 

Par. 

3 

4 

1-4, 

Par. 

4 

4- 

5-12, 

Par. 

5 

4 

13-22, 

Par. 

6 

4 

23-31, 

SEC.    3.       RENEWED    HOSTILITY    OF    THE    JEWS.  I  5 


Sec.  3.     RENEWED    HOSTILITY    OF   THE   JEWS    TOWARD 
THE  CHRISTIANS. 

Acts  3  : 1 — 4  :  31.  About  31-32  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

A  Miracle  of  Healing  by  the  Apostles. 
Peter's  Subsequent  Discourse  in  Solomon's  Porch. 
The  Arrest  of  Peter  and  John  by  the  Jews. 
Their  Trial  before  the  Sanhedrin. 
The  Unwilling  Release  of  the  Apostles. 
Consequent    Thanksgiving    and    Prayer    of    the 
Christians. 

Abstract. —  On  one  occasion,  as  Peter  and  John  were  going  into 
the  temple  to  pray,  they  came  upon  a  lame  beggar,  and  partly  for  his 
own  sake,  partly  to  attract  the  attention  of  the  people  that  they  might 
preach  the  gospel  to  them,  they  healed  the  man.  Then  Peter 
declared  to  the  throng  of  people  that  this  cure  which  had  amazed 
them  was  wrought  by  God,  through  Jesus  their  Messiah  whom  they 
had  put  to  death,  but  whom  God  had  raised  and  exalted  to  heaven. 
And  if  they  would  now  repent  of  all  their  sins,  Christ  would  return, 
and  the  great  Messianic  era  would  come.  The  Jews,  particularly  the 
Sadducees,  hated  and  feared  the  Christian  movement.  Therefore 
Peter  and  John  were  arrested  and  brought  to  trial  before  the  Sanhe- 
drin. Nothing  could  be  done,  however,  for  the  cure  could  not  be 
denied,  and  the  popular  favor  toward  the  apostles  was  strong.  They 
were  simply  dismissed  with  the  charge  that  they  should  stop  preaching 
the  gospel,  a  thing  which  Peter  and  John  refused  to  do.  The  Chris- 
tians were  greatly  rejoiced  at  this  victory,  and  gave  themselves  with 
new  courage  to  their  work  of  spreading  the  gospel. 

II.     Topics  for  Investigation. 

I.  The  cure  and  its  significance.^— '^\\2X  is  the  relation  of  this  inci- 
dent to  Acts  2:43?  Can  the  time  of  it  be  ascertained?  Describe 
the  condition  of  the  cripple  {cf.  Acts  3:2,  10;  4:22).     Did  he  know 


l6  INDUCTIVE    STUDIES    IN    THE    ACTS. 

that  Peter  and  John  were  Christian  apostles  ?  Exactly  what  did  Peter 
mean  by  his  words  "Silver  and  gold  have  I  none"?  Why  did  he 
heal  this  lame  beggar  ?  Explain  the  significance  of  Peter's  command, 
"  In  the  name  of  Jesus  Christ  of  Nazareth,  walk."  Observe  that  the 
cure  was  witnessed  by  many  {cf.  Acts  3:9  ;  4:16).  See  the  account  in 
Acts  14:  8-18  of  a  similar  cure  worked  by  Paul.  What  reasons  were 
there  for  recording  this  miracle  at  such  length  ? 

2.  Peter's  discourse  in  the  temple. —  Describe  the  circumstances 
under  which  Peter  spoke  these  words  (3: 12-26)  to  the  people.  Recall 
Christ's  discourse  here  at  the  temple  a  year  or  two  before  {cf.  John 
10:  22-42).  Had  the  activities  of  the  Christians  during  this  intervening 
period  been  mainly  confined  to  their  own  company  and  life,  or  had 
they  been  publicly  preaching  and  working  ?  State  the  line  of  thought 
which  Peter  followed  in  his  address.  What  were  the  chief  points  of 
truth  which  he  brought  out  ?  Review  in  the  gospel  accounts  the  facts 
about  Jesus  which  Peter  adduces  in  3: 13-15.  On  the  term  "Servant" 
(3:13,26)  compare  Isa.  42:1;  Matt.  12:18;  Acts  4:27,  30.  Explain 
Peter's  statement  (vs.  17)  that  the  Jews  had  through  ignorance  cruci- 
fied Jesus.  Why  did  Peter  declare  that  God  had  foreseen  what  would 
happen  to  Christ,  and  in  it  his  purpose  had  been  fulfilled  {cf.  also 
Acts  2:23;  Luke  22:22;  i  Cor.  1:23)?  Explain  the  phrase  (vs.  21) 
"the  times  of  restoration  of  all  things"  {cf.  Isa.  1:24-27;  Matt. 
17:11;  Acts  1:26;  Rom.  8:22,  23;  I  Cor.  15:19-28).  Compare 
carefully  the  Old  Testament  quotation  in  vss.  22,  23  with  the  original 
in  Deut.  18: 15-19.  Was  the  reference  there  to  an  individual  Messiah, 
or  to  a  line  of  prophets  ?  State  from  3:  26  the  nature  of  the  blessing 
which  Christ  brought  to  men.  What  was  the  practical  aim  of  this 
discourse  ?  Was  its  purpose  accomplished  ?  How  are  we  to  under- 
stand that  this  account  of  the  discourse  was  handed  down  ?  Have  we 
all  that  Peter  said  at  the  time,  or  only  the  substance  of  his  address  ? 
What  is  the  value  to  us  of  this  record  ? 

3.  The  trial  and  release  of  the  apostles. — Why  had  there  been  no 
persecution  of  the  Christians  since  the  crucifixion  until  this  time  ? 
How  had  the  Christian  community  been  progressing  since  that  time  ? 
State  the  way  in  which  this  persecution  arose.  Who  were  the  leaders 
in  this  opposition  (4:1)?  Why  were  the  Sadducees  now  aroused 
against  the  Christians  ?  Did  the  Pharisees  also  join  in  the  move- 
ment? Explain  the  fact  that  the  chief  enemies  of  Christ  were  the 
Pharisees,  while  the  chief  enemies  of  his  followers  were,  during  this 
period,  the  Sadducees.     What  does   the  full,  formal  meeting  of  the 


SEC.     3.        RENEWED    HOSTILITY    OF    THE    JEWS.  I  7 

Sanhedrin  indicate  as  to  the  nature  of  this  trial  ?  What  charge  was 
made  against  Peter  and  John  ?  Were  they  subject  to  the  authority  of 
the  Sanhedrin  ?  Consider  carefully  the  defense  which  Peter  made. 
Explain  in  detail  the  meaning  of  4:  12  {cf.  John  3:18;  14:6  ;  i  Cor. 
3:11;  Gal.  1 : 8,  9  ;  Phil.  2:9-11  ;  Heb.  2:3).  What  was  the  decision 
of  the  Sanhedrin  in  this  case?  Why  was  it  so  mild  {cf.  4:16,  21)? 
Did  the  apostles  submit  to  the  decision  ? 

4.  Peter  and  Joh)i,  leading  apostles. — Why  were  these  two  men  so 
closely  associated  in  Christian  work  {cf.  Mark  6:7  ;  Luke  22:8  ;  John 
1:41;  18:16;  20:6;  Acts  8:14;  Gal.  2:9)?  Should  we  understand 
from  Acts  3  and  4  that  John  was  always  silent  in  public,  or  that  he 
also  spoke  to  the  people  and  before  the  Sanhedrin,  but  that  his  words 
have  not  been  preserved  ?  If  the  latter,  why  were  they  not  preserved  ? 
What  is  the  meaning  of  "unlearned  and  ignorant  "  as  applied  in  4: 13 
to  Peter  and  John?  Does  it  refer  to  the  fact  that  they  had  not  been 
trained  in  the  Jewish  rabbinical  schools  {cf.  John  7:15)?  As  a  matter 
of  fact,  are  the  indications  strong,  both  from  their  work  and  their 
writings,  that  Peter  and  John  were  well  educated  (for  their  time  and 
country),  and  were  possessed  of  peculiar  ability  ?  Is  our  English 
translation  of  this  passage  misleading  therefore  ?  What  is  the  mean- 
ing of  the  phrase  "took  knowledge"  in  4: 13  {cf.  3: 10)  ?  Also,  what 
is  the  meaning  of  the  phrase  "been  with  Jesus"  in  the  same  verse ; 
does  it  indicate  anything  more  than  that  they  had  been  formerly  seen 
in  company  with  Jesus  {cf.  Mark  14:66-71)? 

5.  Thanksgiving  and  prayer  of  the  Christians. —  Was  the  outcome 
of  this  trial  a  victory  for  the  Christians  over  their  bitterest  opponents? 
Explain  why  this  was  an  important  crisis  for  the  gospel.  What  were 
the  several  reasons  for  this  triumph  of  the  gospel?  What  was  the 
number  of  the  Christians  at  this  time  {cf.  4:4)?  How  did  they  hear 
of  the  result  of  the  trial?  Was  prayer  the  most  natural  expression  of 
their  joy?  Consider  carefully  what  is  contained  in  the  prayer  here 
recorded:  ascription  to  God  (vs.  24),  recalling  the  prophecy  (vss.  25, 
26),  description  of  the  situation  (vss.  27,  28),  appeal  to  God  for  pro- 
tection, courage,  assistance,  testimony  (vss.  29,  30).  Why  was  this 
prayer  addressed  to  God  rather  than  to  Christ?  What  is  the  New 
Testament  usage  in  this  matter?  Compare  the  Old  Testament  quota- 
tion (vss.  25,  26)  with  the  original  in  Ps.  2:1,  2.  How  did  it  apply  to 
this  situation  of  the  Christians?  With  the  facts  and  teachings  con- 
tained in  verses  27  and  28  compare  the  gospel  records  on  these  points. 
For  what  did   the  Christians   now   pray  (vss.  29,  30)?     In   what  ways 


l8  INDUCTIVE    STUDIES    IN    THE    ACTS. 

was  their  prayer  answered?  As  to  the  form  of  this  prayer,  was  it  a 
prayer  made  on  the  occasion  by  one  of  the  disciples,  in  which  all 
joined ;  or  was  it  a  stated  prayer  or  chant  of  the  Christians,  already 
familiar  from  use  on  other  occasions,  which  the  Christians  now  repeated? 

III.     Observations  and  Teachings. 

1.  Organization. —  The  whole  number  of  Christians  at  this  time  in 
Jerusalem  is  recorded  as  about  five  thousand. —  There  is  still  no  formal 
organization  of  the  Christians,  the  apostles  acting  as  the  leaders  of  the 
community. —  Peter  and  John,  often  before  associated  together,  appear 
in  this  section  as  public  preachers  of  the  gospel,  and  as  conspicuous 
representatives  of  the  Christian  movement  are  brought  to  trial  before 
the  Sanhedrin. —  The  disciples  were  closely  bound  together  in  love  for 
one  another  and  devotion  to  the  gospel. 

2.  Environment. — A  year  or  two  after  the  crucifixion  of  Jesus  there 
arose  another  persecution  of  Christianity  by  the  Jews. —  In  this  perse- 
cution the  lead  was  taken  by  the  Sadducees,  for  they  feared  that  the 
Christians  would  gain  the  support  of  the  people  and  then  set  up  a 
revolt  against  Roman  authority  which  would  overthrow  the  Sadducean 
political  control  and  rob  the  Jews  of  what  freedom  they  had  (cf.  John 
II  :47-49).— The  Pharisees  did  not  join  actively  in  this  persecution 
because  the  Christians,  contrary  to  the  example  of  Jesus,  did  not 
antagonize  the  Pharisaic  system,  but  continued  their  conformity  to 
established  Jewish  rites  and  customs  along  with  their  Christianity. — 
The  people  were  friendly  to  the  Christians,  and  restrained  the  San- 
hedrin from  violence  against  Peter  and  John. 

3.  Institutions. —  As  just  stated,  the  Christians  remained  faithful  to 
the  religious  observances  of  Judaism,  and  here  the  two  apostles  appear 
in  attendance  upon  one  of  the  prayer  hours  at  the  temple. —  A  gather- 
ing of  the  Christians  for  united  thanksgiving  and  prayer  followed  the 
release  of  Peter  and  John. —  It  is  possible  that  in  this  connection  we 
have  a  liturgical  fragment,  indicating  that  even  so  early  the  Christians 
had  set  forms  of  prayer  ;  this  explanation  of  the  prayer  is  suggested  by 
the  absence  from  it  of  any  specific  references  to  this  situation,  the 
words  being  so  general  that  they  might  refer  to  any  of  their  escapes 
from  Jewish  persecution. 

4.  Belief  and  teaching. —  It  was  the  God  of  Israel  who  had  been 
manifested  in  and  was  now  working  through  Christ. —  Peter  charged 
the  Jews  with  the  murder  of  Jesus,  but  explained  their  action  as  due  to 
ignorance. —  Now,  at  any  rate,  they  could  be  no   longer  ignorant   of 


SEC.    3.       RENEWED    HOSTILITY    OF    THE    JEWS.  IQ 

the  Messiahship  of  Jesus,  because  of  his  resurrection. —  They  should 
all  repent,  then  their  sins  would  be  forgiven,  and  Christ  would  come 
again  to  consummate  his  kingdom.— God  sent  Christ  to  bless  men  by 
turning  them  from  their  iniquities. —  It  is  only  in  and  through  Christ 
that  salvation  has  come  to  men. — There  is  an  authority  higher  than 
any  human  authority,  to  which  all  men  owe  supreme  allegiance. 

5.  Daily  life. —  Miracles  were  worked  by  the  apostles,  but  only  and 
confessedly  in  the  name  and  by  the  power  of  Jesus. — It  is  the  privilege 
of  the  poor  in  this  world  to  make  many  rich,  and  having  nothing  yet  to 
possess  all  things. — Peter  and  John,  going  about  their  daily  duties,  took 
the  opportunity  to  restore  a  cripple  and  to  preach  the  gospel  with  mar- 
velous power  and  effect  to  a  large  number  who  were  interested  by  the  cure. 
— The  Christian  company  were  gathered  together  awaiting  in  suspense 
the  outcome  of  the  trial  of  the  apostles,  showing  their  loving  union. 

6.  Divine  guidance. —  Peter  and  John  were  by  the  grace  of  God 
courageous,  confident,  and  independent  before  the  Sanhedrin. — By 
divine  providence  the  popular  sentiment  of  sympathy  for  the  Christians 
was  so  strong  that  the  Jewish  rulers  did  not  dare  to  do  the  apostles 
harm. — The  grace,  inspiration,  and  assistance  needed  by  the  disciples 
were  constantly  given  them  by  God. 

Literature. —  There  will  be  little  found  upon  this  section  outside  of  the  commen- 
taries on  Acts,  see  those  of  Gloag,  Hackett,  Meyer,  and  the  Cambridge 
Bible.  Also  McGiffert,  History  of  Christianity  in  the  Apostolic  Age,  pp.  74-7^ ; 
Neander,  Planting  and  Training  of  the  Christian  Church,  Vol.  I,  pp.  41-46;  Stif- 
ler,  Introduction  to  the  Book  of  Acts,  sec.  iv.  Information  upon  the  text  can  often 
be  obtained  by  the  use  of  a  Bible  dictionary ;  the  best  at  present  is  Smith's  Bible 
Dictionary,  second  edition  (Christian  Literature  Co.,  N.  Y.,  3  vols.,  ^22) ;  a  new 
Bible  dictionary  is  being  prepared  by  Messrs.  T.  &  T.  Clark  of  Edinburgh  (Scribners, 
N.  Y.,  importers),  in  four  volumes,  the  first  of  which  was  published  in  1898  ;  and 
still  another,  of  smaller  size,  is  being  prepared  by  Messrs.  A.  &  C.  Black  of  London 
(Macmillan  Co.,  N.  Y.,  importers),  in  two  volumes,  to  appear  within  a  year  or  two. 
That  published  by  the  Clarks  will  probably  be  the  best  of  the  three  for  general  use. 


20  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.  4.     PROPERTY    RELATIONS    AND    BENEFICENCE    OF 
THE  JERUSALEM  CHRISTIANS. 

Acts  4  :  32 — 5  :  II.  About  31-33  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 
Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

Par.  I.  4:32-35,  Unity  of  Heart  and  Community  of  Goods. 

Par.  2.  4:36,  37,  Barnabas'  Notable  Gift. 

Par.  3.  5:1-11,    The  Sin  and  Punishment  of  Ananias  and  Sapphira. 

Abstract. —  The  Christians  were  one  in  heart,  interest,  and  posses- 
sions. The  Holy  Spirit  was  with  them  in  their  ministry  to  unbelievers 
and  to  each  other.  A  charity  fund  for  the  poorer  brethren  was  pro- 
vided by  those  who  had  more  wealth.  Particularly  interesting  was  the 
generous  contribution  of  Barnabas,  whose  home  was  in  distant  Cyprus. 
One  sad  instance  marred  this  enthusiastic  beneficence.  Two  members 
of  the  brotherhood,  who  wished  to  appear  as  generous  as  the  others, 
but  who  were  at  heart  wholly  selfish,  in  hypocrisy  offered  a  contribu- 
tion. This  sin  struck  so  vitally  at  the  integrity  and  purity  of  the 
Christian  community  that  it  called  down  divine  judgment  upon  them. 
Under  Peter's  condemnation,  first  Ananias  and  later  his  wife  were  vis- 
ited by  sudden  death.  A  deep  feeling  of  awe  came  over  all  at  this 
solemn,  severe  meting  out  of  divine  justice  for  the  purification  of  the 
body  of  disciples  from  its  unholy  members. 

II.  Topics  for  Investigation. 
I.  The  common  life  of  the  Christians. —  Do  vss.  32-35  give  a  brief 
general  description  of  the  Christian  community  in  these  first  years  of 
its  life?  Explain  the  meaning  of  the  phrase  "of  one  heart  and  soul  " 
(vs.  32;  cf.\  Chron.  12:38;  Jer.  32:39;  Rom.  15:5,6;  Phil.  2:2; 
I  Peter  3:8).  x^bout  what  was  the  number  of  Christians  in  Jerusalem  at 
this  time  (^/.  Acts  4:4)?  What  reasons  were  there  for  this  great  har- 
mony of  feeling  and  activity?  Observe  once  more  that  witness-bearing 
to  the  resurrection  of  Christ  was  one  of  the  chief  features  of  their  work 
(^/.  Acts  1 :8,  22  ;  2:  32  ;  3: 15;  4: 10).  Compare  the  title  " Lord  Jesus " 
in  vs.  33  with  other  designations  of  Christ  in  Acts  (1:1,  14,  21  ;  2:22, 
32,  36;  3:6,  13-15,  18,  20,  26;  4:2,  10,  13,  18,  27,  30).     Meaning  of 


SEC.    4.       PROPERTY    RELATIONS    OF    THE    CHRISTIANS.  21 

"great  grace  was  upon  them  all"  (vs.  33)?  How  did  the  fraternity  of 
the  disciples  appear  in  their  property  relations?  Is  the  expression 
"laid  them  at  the  apostles'  feet"  (vs.  35,  cf.  vs.  37  and  5:2)  to  be 
understood  literally  or  figuratively?  Why  had  the  apostles  given  a 
surname  (vs.  36)  to  Joseph?  Why  is  it  mentioned  that  Barnabas  was 
a  Levite?  Locate  Cyprus  upon  the  map;  was  Barnabas'  home  there? 
Describe  the  spiritual  and  moral  condition  of  the  community  in  gen- 
eral. Does  Peter  still  appear  as  the  leading  disciple?  Were  there  yet 
any  formal  officers  among  the  Christians?  In  5:11  the  term  "church" 
is  for  the  first  time  in  Acts  used  of  the  body  of  Christians ;  what  is  the 
significance  of  this?  When  did  this  term,  as  an  historical  fact,  begin 
to  be  used  in  this  way?  What  terms  had  been  used  of  the  Christians 
up  to  this  time  {cf.  Acts  1:15,  16  ;  4:  23,  32)? 

2.  The  sharing  of  goods  at  Jerusalem. —  Make  a  careful  study  of 
Acts  2:44,  45;  4:32,  34;  5:4,  to  determine  the  exact  nature  of  this 
sharing  of  goods  among  the  Jerusalem  Christians.  How  much  need 
was  there  for  such  charity?  What  were  the  causes  of  this  poverty 
among  the  disciples?  What  kind  of  property  was  disposed  of  for  these 
purposes?  Why  is  Barnabas'  gift  especially  mentioned  (vss.  36,  37)? 
Was  this  sharing  of  goods  required,  or  was  it  in  every  case  purely  vol- 
untary? Did  those  who  contributed  give  all  they  had,  or  only  such 
a  proportion  as  they  saw  fit?  Was  the  private  ownership  of  property 
abolished,  or  was  it  simply  a  high  degree  of  the  sharing  of  goods 
between  those  Christians  who  had  abundance  and  those  who  were  in 
need?  What  were  the  underlying  causes  of  this  arrangement:  {a)  fra- 
ternal beneficence  toward  needy  brethren  ;  or  {b')  the  supposition  that 
it  was  instituted  and  approved  by  Christ  in  the  case  of  himself  and  his 
apostles,  and  should  therefore  be  continued  among  his  followers;  or 
{c)  the  anticipation  of  Christ's  speedy  return,  when  earthly  possessions 
would  no  longer  be  of  value?  Was  there  any  relation  between  this 
Christian  sharing  of  goods  and  the  communism  of  the  Essenes  of  the 
time  {cf.  Josephus'  Wars  of  the  Jews,  II,  8,  3)?  How  long  did  this 
state  of  things  continue  among  the  Jerusalem  Christians?  Is  there  any 
further  reference  to  it  in  the  Acts  or  epistles?  Was  it  ever  tried  else- 
where ;  if  not,  why  not?  Was  it  a  success  or  a  failure  at  Jerusalem? 
Can  any  argument  for  communism  among  Christians  be  drawn  from 
this  sharing  of  goods? 

3.  7 he  sin  of  Ananias  and  Sapphira. —  Were  they  members  of  the 
Christian  community?  Is  anything  known  about  them  beyond  what 
is  here  recorded?     What  was  it  that  they  did?     Why  did  they  keep 


22  INDUCTIVE    STUDIES    IN    THE    ACTS 

back  part  of  the  price?  Were  they  under  any  obligations  to  give  it  all 
^/.  vs.  4)?  Did  their  sin  lie  in  their  hypocritical  pretense  that  the 
amount  turned  over  to  the  brotherhood  was  the  whole  amount  received? 
Why  did  they  make  such  a  misrepresentation?  Was  it  deliberately 
planned?  Were  Ananias  and  Sapphira  equal  partakers  in  the  decep- 
tion? May  their  sin  be  described  as  a  "spurious  imitation  of  exalted 
virtue"?  How  did  Peter  know  of  their  hypocrisy?  Were  they  at 
heart  selfish,  while  at  the  same  time  they  wished  to  appear  as  generous 
as  the  others?  Explain  the  meaning  (vs.  3)  of  "Satan  filled  thy  heart." 
What  was  it  (vs.  3)  to  "lie  to  the  Holy  Ghost"?  In  connection  with 
vs.  6  ascertain  something  about  the  burial  customs  of  the  time.  What 
is  the  meaning  (vs.  9)  of  the  phrase  "  to  tempt  the  Spirit  of  the  Lord  "? 

4.  Justification  of  the  divine  putiishment. —  In  the  founding  of  a 
great  institution,  such  as  was  the  Christian  church,  is  it  essential  to 
have  the  principles  of  that  institution  absolutely  recognized  and  estab- 
lished at  the  outset?  To  secure  this,  what  degree  of  resistance  to 
enemies  of  the  institution  will  be  justifiable?  Could  any  blow  be  more 
dangerous  to  the  infant  church  than  one  aimed  at  the  purity  and  sin- 
cerity of  the  moral  and  religious  life  of  its  members?  Was  the  sin  of 
Ananias  and  Sapphira  anything  less  than  this?  Consider  whether  it 
was  premeditated,  grossly  corrupting,  from  within  the  body  of  believers, 
and  essentially  unchristian.  What  sort  of  punishment  in  this  case  would 
{a)  extirpate  selfishness  and  hypocrisy  from  the  Christian  community, 
(^)  exclude  all  who  were  not  genuine  Christians,  and  {c)  support  the 
divine  authority  of  the  apostles  in  the  founding  of  the  Christian 
church?  Was  anything  short  of  the  punishment  inflicted  upon  Ana- 
nias and  Sapphira  adequate  to  effect  these  things?  Did  the  punish- 
ment in  fact  accomplish  these  things?  Consider  similar  visitations  of 
God  upon  sin  at  critical  points  in  religious  development  as  recorded 
in  the  Old  Testament  {cf.  Gen.  4  :  1-15  ;  Lev.  10  : 1-7  ;  Num.  16  :  1-35  ; 
Josh.  7  :  1-26  ;  2  Sam.  6: 1-7).  Is  there  reason  to  think,  with  Professor 
Ramsay,'  that  the  account  of  the  Ananias  and  Sapphira  incident  has 
been  so  modified  in  transmission  as  not  now  to  represent  exactly  what 
took  place? 

III.     Observations  and  Teachings. 

I.  Organization.— Kga.m  Peter  appears  as  leader  and  spokesman  of 
the  Christian  community. — The  apostles  were  at  this  time  the  over- 

^  St.  Paul  the  Traveler,  p.  370:  "The  episode  of  Ananias  and  Sapphira  (5:  l-li) 

excites  reasonable  suspicion The  desire  to  bring  into  strong  relief  the 

unselfishness  of  the  primitive  church  has  worked  itself  out  in  a  moral  apologue  which 
has  found  here  an  entrance  alongside  of  real  history." 


SEC.    4.       PROPERTY    RELATIONS    OF    THE    CHRISTIANS.  23 

seers  of  the  distribution  of  the  charitable  funds  among  the  Christians. 
— The  disciples  were  united  in  one  happy  company,  of  one  heart  and 
soul,  sharing  their  goods  and  preaching  the  gospel. — Two  unworthy 
members  of  the  community  were  removed  by  divine  visitation. 

2.  Environment. —  The  Christians  were  now  at  rest  from  persecu- 
tion from  without. — But  the  purity  and  integrity  of  the  body  of  dis- 
ciples was  threatened  from  within,  by  the  hypocrisy  and  falsehood  of 
two  members  of  the  community. —  Christianity  produced  a  profound 
impression  upon  those  who  witnessed  it. 

3.  Institutions. —  It  does  not  appear  that  the  sharing  of  goods 
among  the  Jerusalem  Christians  was  a  communistic  condition. — For 
this  sharing  was  voluntary,  limited,  local  and  temporary,  and  did  not  go 
beyond  a  high  degree  of  generosity  in  giving  to  their  brethren  accord- 
ing to  their  needs. — It  may  be  inferred  that  the  judgment  upon  Ananias 
and  Sapphira  came  upon  them  in  a  public  meeting  of  the  Christians. 

4.  Belief  and  teaching. —  All  sin  is  primarily  against  God. — The 
desire  to  appear  what  one  is  not,  coveting  a  reputation  for  doing  what 
one  does  not  do,  and  the  simulation  of  a  feeling  which  one  does  not 
feel,  are  nothing  less  than  hypocrisy,  which  is  essentially  unchristian 
and  subversive  of  that  which  is  right  and  good. — The  extreme  punish- 
ment visited  upon  Ananias  and  Sapphira  was  held  to  be  just  and 
necessary  to  the  well-being  of  the  community. 

5.  Daily  life. —  It  would  seem  that  in  some  respects  there  was  ideal 
fellowship,  sympathy,  and  generosity  among  the  Christians  at  this 
time. — They  were  one  in  heart,  purpose,  and  life. — Their  great  work 
was  the  spread  of  the  gospel  by  witnessing  to  the  resurrection,  and 
therefore  the  living  lordship  of  Christ. — A  shadow  had  fallen  across  the 
community  in  the  great  sin  of  two  of  their  number. — The  severe  penalty 
meted  out  by  God  made  them  conscious  of  how  great  sincerity  and  purity 
of  life,  and  devotion  to  Christian  principles,  were  required  of  them. 

6.  Divine  guidance. —  God  kept  his  people,  even  by  severest  judg- 
ment, from  the  corrupting  effects  of  sin  springing  up  within  the 
Christian  community  itself. — Divine  grace  was  freely  bestowed  upon 
Christ's  followers  to  guide  and  instruct  them,  and  to  give  them  influ- 
ence over  non-believers. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History  of 
Christianity  in  the  Apostolic  Age,  p.  67  ;  Weizsacker,  Apostolic  Age  of  the  Christian 
Church,  Vol.  I,  pp.  52-58  ;  Neander,  Planting  and  Training  of  the  Christian  Church, 
Vol.  I,  pp.  24-28 ;  Stifler,  Introduction  to  the  Book  of  Acts,  sec.  v ;  Cobb,  The  Fellow- 
ship of  Goods  in  the  Apostolic  Church  (an  article  in  the  Presbyterian  and  Reformed 
Review,  January,  1897). 


24  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   5.     APOSTOLIC   MIRACLE-WORKING    AND    FURTHER 
JEWISH  PERSECUTION. 

Acts  5  :  12-42.  About  32-33  A.  D.  Jerusalem. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

Par.   I.    5  :  12-16,     Activity  and  Strength  of  the  Christians. 


Par.  2 

Par.  3 

Par.  4 

Par.  5 

Par.  6 

Par.  7 


5:17,  18,    Second  Imprisonment  of  the  Apostles. 
5:i9-2ia,  Miraculous    Release    and    Preaching    in|    the 

Temple. 
5  :  2ib-25,  Consultation  of  the  Sanhedrin. 
5 :  26-32,     The     Arrest,    Trial,    and     Defense    of     the 

Apostles. 
5  •  33~39>     The  Counsel  of  Gamaliel. 
5  :  40-42,     Dismissal  of  the  Apostles  after  Scourging. 


Abstract. —  The  apostles  worked  many  miracle-signs  of  healing 
among  the  sick  in  Jerusalem,  because  of  which  there  was  great 
reverence  for  the  Christians  among  the  people,  and  many  additions 
to  their  number.  The  movement  was  gaining  so  much  strength  and 
prestige  that  once  more  the  Sadducees  undertook  to  check  it.  The 
apostles  were  thrown  into  prison,  but  the  same  night  were  provi- 
dentially released,  and  on  the  next  day  were  again  teaching  in  the 
temple.  A  second  arrest  followed,  and  a  trial  before  the  Sanhedrin, 
where  they  were  called  to  account  for  their  disobedience  to  the  pre- 
vious injunction  of  that  body.  They  replied  that  their  supreme 
duty  was  to  preach  the  message  and  authority  of  Christ  to  men.  The 
Sadducees  would  have  tried  violent  measures  had  not  Gamaliel, 
representing  the  Pharisaic  members  of  the  Sanhedrin,  intervened 
with  counsels  of  moderation.  A  more  lenient  decision  prevailed. 
The  apostles  were  scourged  and  dismissed,  with  the  same  injunction 
to  cease  their  teaching  of  the  gospel.  As  before,  they  continued 
their  teaching  confidently  and  energetically,  for  the  people  were  with 
them. 


SEC.    5.       MIRACLE-WORKING    AND    FURTHER    PERSECUTION.      25 

II.  Topics  for  Investigation. 

1.  Apostolic  miracle-working. —  Note  carefully  the  information  on 
this  subject  which  is  contained  in  vss.  12-16.  Is  the  expression,  "by 
the  hands  of"  (vs.  12),  to  be  understood  literally  {cf.  Josh.  14:2; 
Mark  6:5;  16:18)?  Recall  also  the  miracle  recorded  in  Acts  3.  Did 
all  of  the  apostles  work  miracles  {cf.  2:43;  5:12)?  Did  others  than  the 
apostles  also  work  them  {cf.  6:8;  8:6,  7,  13)  ?  Were  they  of  any  other 
kind  than  the  healing  of  the  sick  ?  What  was  the  divine  purpose  in 
the  working  of  them  ?  Is  it  definitely  stated  that  any  sick  were  cured 
by  the  shadow  of  Peter  falling  upon  them,  or  was  that  only  their  super- 
stitious idea  ?  Is  there  any  objection  to  believing  that  Peter  could 
heal  without  corporeal  contact  ?  What  is  to  be  understood  (vs.  15) 
regarding  these  shadow  cures  ?  Compare  the  somewhat  similar 
account  of  miracles  of  healing  by  Paul  in  Acts  19: 11,  12.  Compare  the 
apostolic  miracles  with  Christ's  miracles  as  regards  frequency,  nature, 
variety,  wonderfulness,  and  influence.  In  whose  name  did  Jesus  work 
miracles  {cf.  John  5:19;  11:41;  Mark  5:41;  Luke  7:14,  and  else- 
where) ?  In  whose  name  did  the  apostles  work  miracles  {cf.  Acts  3:6; 
4:10;  9:40,  and  elsewhere)  ?  What  is  the  significance  of  the  differ- 
ence ? 

2.  Activity  and  prestige  of  the  Christians. —  Observe  that  vss.  12- 
16  form  one  of  the  frequent  short  paragraphs  descriptive  of  the  gen- 
eral condition  of  the  Christian  community  {cf.  Acts  2:42,  43-47; 
4-32-35;  12:24,  25,  and  elsewhere).  The  number  of  Christians  is 
constantly  and  rapidly  growing  (vs.  14),  "multitudes"  being  added  to 
the  disciples,  and  the  count  is  no  longer  kept  {cf.  Acts  1:15;  2:41; 
4:4).  Where  was  the  center  of  their  evangelistic  work  {cf.  vss.  12,  20, 
21,25,42)?  What  was  the  reason  of  this?  How  was  this  possible 
since  the  rulers  were  so  hostile  ?  What  was  the  attitude  of  the  people 
toward  the  Christians,  and  why  ?  Explain  in  detail  the  meaning  of 
vs.  13.  What  success  attended  the  work  of  the  apostles?  Consider 
the  fidelity,  energy,  and  courage  of  the  Christians  in  their  work.  How 
did  God  show  them  that  he  was  protecting  and  guiding  them?  What 
was  the  Christian  principle  on  which  the  apostles  could  rejoice  in 
their  suffering  (vs.  41,  <:/.  Matt.  5:10-12;  10:16-39;  Acts  16:23-25; 
Rom.  5:3;  Gal.  6:  14;  2  Cor.  6:8-10)?  What  effect  upon  them  had 
the  punishment  and  prohibition  of  the  Sanhedrin?  What  is  meant 
by  "at  home"  in  vs.  42?  What  is  the  difference  between  the  teaching 
and  preaching  noted  in  vs.  42? 


26  INDUCTIVE    STUDIES    IN    THE    ACTS. 

3.  The  Jewish  Sanhedrin. — When  and  under  what  circumstances 
was  the  Jewish  Sanhedrin  instituted?  What  is  the  meaning  and  the 
origin  of  the  name  Sanhedrin?  Of  how  many  members  was  it  com- 
posed? What  different  classes  or  parties  were  represented  in  its  mem- 
bership? How  were  the  Sanhedrists  appointed?  What  were  the 
duration,  qualifications,  and  duties  of  ofifice?  Who  presided  over  the 
body?  What  was  the  relative  strength  of  the  Sadducees  and  Pharisees 
in  the  Sanhedrin  at  this  apostolic  time?  Which  party  led  in  the 
opposition  to  Christ,  and  why?  Which  party  led  in  the  early  oppo- 
sition to  the  apostles,  and  why?  What  were  the  functions  of  the  San- 
hedrin? How  was  its  power  at  this  time  limited?  What  were  the 
range  and  scope  of  its  jurisdiction?  Where  were  the  sessions  of  the 
Sanhedrin  held?  What  was  the  method  of  procedure  in  trials?  Con- 
sider the  relation  of  the  Sanhedrin  to  John  the  Baptist,  Jesus,  Peter, 
Stephen,  Paul.  Why  was  the  Sanhedrin  the  bitterest  persecutor  of 
Christianity? 

4.  Proceedings  and  outcome  of  the  second  trial. — Compare  this 
trial  carefully  in  detail  with  the  former  trial  recorded  in  Acts  4:  1-22. 
Who  were  the  leaders  in  that  trial,  and  m  this?  What  charge  was 
brought  against  the  apostles  in  each?  What  was  the  purpose  of  the 
miraculous  release  of  the  apostles,  and  what  effect,  if  any,  did  it  have 
upon  the  Sanhedrin?  State  in  full  the  reasons  for  the  jealousy  of  the 
Sadduceans  against  the  Christians  (vss.  17,  24).  What  did  they 
admit  (vs.  28)  as  to  the  success  and  strength  of  the  Christian  move- 
ment? How  would  that  "bring  this  man's  blood  upon"  them  (vs. 
28)?  What  defense  did  the  apostles  make  to  the  charge  of  disobe- 
dience? Compare  this  with  their  defense  in  the  previous  trial  (4:8- 
12).  How  could  their  disregard  of  the  injunction  of  the  Sanhedrin  be 
justified  (^/.  Rom.  13:  1-7  ;  i  Peter  2:  13,  14)?  What  did  the  Sadducees 
wish  to  do  with  the  apostles?  How  were  violent  measures  thwarted? 
What  judgment  was  finally  rendered  against  the  apostles?  Why  were 
they  scourged?  Was  there  any  probability  that  they  would  cease  "  to 
speak  in  the  name  of  Jesus"?  Did  they  continue  as  before  in  their 
gospel  mission?  What  effect  did  the  trial  have  upon  the  progress  of 
the  gospel? 

5.  The  counsel  of  Gamaliel. — What  was  Gamaliel's  ancestry?  What 
was  his  position  as  a  teacher  and  Sanhedrist  {cf.  Acts  22:3)?  What 
was  his  personal  attitude  toward  Christianity?  Consider  carefully  the 
question   why    Gamaliel   counseled  moderation  toward  the  Christians. 


SEC.     5.       MIRACLE-WORKING    AND    FURTHER    PERSECUTION.      2"] 

Was  it  due  to  a  tolerant  spirit?  Was  it  due  to  a  wisdom  gained  from 
historical  observation?  Was  it  due  to  opposition  to  the  Sadducees, 
himself  being  a  Pharisee?  Did  Gamaliel  exert  only  an  individual 
influence,  or  did  he  speak  on  this  occasion  as  the  representative  of  the 
Pharisaic  element  in  the  Sanhedrin?  Why  did  the  Sadducees  accede 
to  Gamaliel's  advice?  Was  it  because  they  were  persuaded  that  toler- 
ance was  better  than  violence,  or  because  they  could  not  carry  their 
measures  against  the  Pharisaic  majority  in  the  Sanhedrin  {cf.  Acts 
23:6-9)?  Had  they  reason  also  to  fear  the  people,  who  were  sup- 
porting the  Christians  (cf.  vs.  26)?  Ascertain  what  further  can  be 
known  about  the  two  historical  incidents  cited  by  Gamaliel. 

III.    Observations  and  Teachings. 

1.  Organization. —  The  apostles  were  arrested  and  brought  to  trial 
as  the  leaders  of  the  Christian  movement. —  The  body  of  Christians 
was  growing  constantly  and  rapidly,  so  that  their  number  was  no 
longer  recorded. 

2.  Environment. —  The  people  regarded  the  Christians  with  awe 
and  reverence,  and  many  of  them  joined  the  disciples. —  The  Saddu- 
cees were  fearful  that  the  Christian  movement  would  sweep  everything 
before  it;  the  city  of  Jerusalem  was  filled  with  their  teaching. —  This 
meeting  of  the  Sanhedrin  was  larger,  more  formal,  and  more  impas- 
sioned than  the  previous  one. 

3.  Institutions. —  Does  the  present  section  contribute  any  informa- 
tion on  this  subject? 

4.  Belief  and  teaching. — The  meaning  of  Jesus'  life,  death,  and 
exaltation  was  plainly  preached  to  the  Sanhedrists. —  Obedience  to 
God's  commands  superseded  obedience  to  the  commands  of  any 
human  authorities. —  Persecution  for  the  sake  of  the  gospel  was  gladly 
borne  by  the  apostles. 

5.  Daily  life. —  The  temple  was  a  general  meeting  place  of  the 
Christians,  and  was  also  at  this  time  the  center  of  the  public  work.— 
Miracles  were  worked  by  the  apostles  as  testimonials  to  their  authority 
and  as  a  summons  of  attention  to  their  teaching. —  The  apostles  did 
not  in  the  least  remit  their  evangelizing  activities  because  of  the  pro- 
hibitory injunctions  of  the  Sanhedrin. 

6.  Divine  guidance. — The  Christians  were  given  power  and  grace 
to  attract  and  win  many  converts  to  the  gospel,  and  to  create  a  feeling 


28  INDUCTIVE    STUDIES    IN    THE    ACTS. 

of  awe  and  reverence  toward  their  cause. —  Miraculous  release  from 
imprisonment  was  given  the  apostles,  as  a  testimony  to  their  divine 
mission. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  74-76,  81-85;  Neander,  Planting  and 
Training  of  the  Christian  Church,  Vol.  I,  pp.  46-48  ;  Stifler,  Introduction  to  the 
Book  of  Acts,  sec.  vi ;  Farrar,  Life  and  Work  of  St.  Paul,  Bk.  I,  ch.  6.  On  the 
Sanhedrin,  see  the  article  upon  that  subject  in  the  Bible  Dictionary  ;  Seidel,  In 
the  Time  of  Jesus,  Bk.  II,  ch.  3 ;  Schurer,  Jewish  People  in  the  Time  of  Christ,  sec. 
23 ;  Staffer,  Palestine  in  the  Time  of  Christ,  Bk.  I,  ch.  5. 


SEC.    6.       FIRST    STEP    IN    CHRISTIAN    ORGANIZATION.  29 


Sec.   6.    FIRST    STEP    IN    THE    DEVELOPMENT  OF  CHRIS- 
TIAN ORGANIZATION. 

Acts  6  :  1-7.  About  32-33  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 
Let  the  following  subclassification  and  abstract  of  the  material   in 
this  section  be  verified,  corrected,  or  improved  : 

Par.  1.6: 1-6,  Appointment  of  the  First  Formal  Christian  Officers. 
Par.  2.  6:7,      The  Christians  Increase  in  Numbers  and  Strength. 

Abstract. —  After  the  persecution  by  the  Sadducees  had  ceased  the 
work  of  evangelization  went  on  rapidly,  and  multitudes  of  converts 
joined  the  Christian  movement.  But  trouble  arose  between  two  ele- 
ments in  the  Christian  community,  the  Palestinian  and  the  Hellenistic 
Jews,  because  in  the  daily  distribution  of  the  charities  the  needy 
among  the  latter  class  were  neglected.  A  complaint  was  entered 
against  the  neglect  or  partiality  shown.  In  order  to  restore  justice 
and  harmony  the  apostles  called  a  full  meeting  of  the  disciples.  The 
facts  were  presented.  The  trouble  had  been  largely  due  to  the  exces- 
sive duties  of  the  apostles,  who  were  unable  properly  to  attend  to  all 
of  them.  They  therefore  asked  to  be  relieved  of  this  portion  of  their 
work,  so  that  they  might  give  themselves  wholly  to  teaching  and 
preaching  the  gospel.  They  recommended  that  the  body  of  Chris- 
tians appoint,  from  their  own  number,  seven  holy  and  wise  men,  who 
should  assume  the  duties  of  overseeing  and  dispensing  the  charitable 
fund  and  supplies  of  the  community.  This  proposal  was  cordially 
received.  Seven  men  were  at  once  chosen,  Stephen  the  most  prom- 
inent of  them,  and  they  were  commended  to  the  apostles  for  the 
approval  of  their  appointment.  The  apostles  ordained  them  to  their 
work  with  prayer  and  the  laying  on  of  hands.  The  internal  discord 
having  thus  been  allayed,  the  gospel  spread  widely  and  grew  in 
strength.  Great  accessions  were  all  the  time  being  made  to  the  Chris- 
tian company,  and  notable  among  these  converts  were  many  Jews  of 
the  priest  class,  who  had  become  convinced  of  Jesus'  Messiahship. 

II.     Topics  for  Investigation. 
I.    The  dissension  among  the  Jerusalem  Christians. —  When  did  this 
trouble  arise  among  the  disciples  in  Jerusalem  ?     Observe  the  repeated 


30  INDUCTIVE    STUDIES    IN    THE    ACTS. 

mention  of  thegrowing  numbers  in  the  Christian  community,  Acts  1:15; 
2  :  41;  4  :  4  ;  5:  14  ;  6  :  I,  7.  Why  is  the  conversion  of  a  large  number  of 
the  priest  class  of  the  Jews  especially  mentioned  ?  Who  were  the  "  Gre- 
cian Jews"  (vs.  I,  R.  V.  mg.  "Hellenists")?  Recall  the  main  facts 
about  the  Jews  of  the  Dispersion.  How  came  there  to  be  some  of 
them  resident  in  Jerusalem  at  this  time  ?  Is  it  to  be  understood  that 
the  ones  mentioned  here  belonged  to  the  Christian  community  ?  Who 
were  the  "Hebrews"  (vs.  i)  as  compared  with  the  "Grecian  Jews"? 
Were  these  "Hebrews"  Christians  also  ?  When  Jews  of  the  Dispersion 
returned  to  reside  in  Jerusalem  how  were  they  treated  by  the  Pales- 
tinian Jews,  and  why  ?  Had  the  Hellenistic  Jews  synagogues  of  their 
own  in  the  city,  separate  from  those  of  the  Palestinian  Jews  {cf.  Acts 
6:9)?  What  would  be  the  natural  result  of  bringing  together  these 
hostile  Jewish  factions  into  one  Christian  community?  Why  were  the 
Christians  at  this  time  not  being  persecuted  ?  Did  the  truth  receive 
verification  that  persecution  compels  unity,  while  peace  permits  dis- 
cord ?  What  was  the  nature  of  the  trouble  which  now  arose  ?  Observe 
that  "neglected"  (vs.  i)  signifies  in  the  Greek  repeated  or  habitual 
neglect.  Why  are  "widows"  particularly  mentioned  as  the  sufferers 
from  this  neglect?  What  was  the  "daily  ministration"  (vs.  i)?  Was 
the  ground  of  complaint  favoritism  or  negligence,  and  on  the  part  of 
whom  ?  How  far  was  the  trouble  due  to  the  ill-feeling  between  Pales- 
tinian and  Hellenistic  Jews  ?  What  was  the  proportion  of  each  in  the 
Christian  community  ?  Consider  the  readiness  of  the  apostles,  and  of 
the  Christians  generally,  to  remove  the  cause  of  this  dissension  by 
providing  against  partiality  or  neglect.  Describe  briefly  the  steps 
taken  for  restoring  harmony.  How  successful  was  the  new  arrange- 
ment ? 

2.  The  new  office  of  alms  distributors. —  Explain  the  meaning  of  the 
apostles'  statement  in  vs.  2.  What  had  been  the  method  up  to  this 
time  of  distributing  charity  to  the  needy  among  the  disciples  ?  Why 
had  this  method  become  inadequate  ?  Why  were  there  so  many  in  the 
Jerusalem  community  who  were  dependent  upon  this  help  ?  Who 
suggested  the  establishment  of  this  new  office?  What  was  the  new 
method  of  alms  distribution  contemplated  in  it?  Was  there  a  set 
title  at  this  time  for  this  office  or  these  officers  ?  Were  the  duties  of 
the  office  to  some  extent  similar  to  those  later  performed  in  the 
churches  by  the  deacons  ?  Observe  that  the  Greek  word  translated 
"ministration"  in  vs.  i  is  diakonia,  the  corresponding  agent  noun  is 
diakonos,  from  which  our  word  "deacon"  is  derived.     May  this  office 


SEC.    6.       FIRST    STEP    IN    CHRISTIAN    ORGANIZATION.  3 1 

now  established  therefore  be  considered  the  precursor  of  the  diaco- 
nate  ?  On  the  use  of  the  term  "deacon  "  in  the  New  Testament  com- 
pare Phil.  1:1  and  i  Tim.  3  :S-i3.  What  qualifications  were  neces- 
sary on  the  part  of  these  new  officers  ?  How  were  they  inducted  into 
office  ?  What  was  the  significance  of  the  laying  on  of  hands  {cf.  Gen. 
48:14;  Num.  27:18-23;  Acts  8:19;  13:3;  19:6;  2  Tim.  1:6)? 
Consider  that  the  new  office  grew  simply  out  of  the  practical  needs  of 
the  Christians. 

3.  The  seven  f?ien  appointed  to  the  office. —  Why  was  the  number  of 
the  alms  distributors  seven  ?  What  was  the  method  of  election  pur- 
sued in  their  appointment,  as  concerns  the  parts  taken  respectively  by 
the  apostles  and  by  the  disciples  in  general  ?  Consider  carefully  the 
reasons  for  the  three  qualities  mentioned  by  the  apostles  (vs.  3)  as  nec- 
essary for  these  new  officers.  What  was  the  nationality  of  these  seven 
men  ?  Were  they  all  Hellenistic  Jews  with  the  exception  of  one 
Nicolas,  a  Gentile  who  had  become  a  Jewish  proselyte  and  then  a 
Christian  ?  What  was  the  significance  of  this  ?  In  this  adjustment 
of  matters  so  that  the  Hellenistic  Jewish  Christians  should  stand  on 
equal  terms  with  Palestinian  Jewish  Christians  in  the  community  of 
disciples  do  we  see  a  decided  step  toward  a  universal  gospel,  in 
which  all  nationalities  should  have  equal  rights  and  recognition  ? 
Can  it  be  said  that  in  this  dissension  there  appeared  :  {a)  the  line 
along  which  division  and  bitter  strife  were  to  form  in  the  early 
church;  (^)  the  comprehensive,  spiritual  character  of  the  gospel 
which  was  to  become  all  embracing?  Of  these  seven  men  made 
alms  distributors,  who  are  the  two  which  appear  in  the  subsequent 
history  of  Acts,  and  what  about  them  {cf.  Acts  6  :  8 — 7  :  60  ;  8  :  4-40  ; 
21:8,9)? 

4.  The  Jewish  synagogue  and  the  Christian  organization. —  Did 
Jesus  instruct  his  disciples  as  to  the  form  of  organization  which  they 
should  adopt  after  his  departure  ?  Did  he  even  suggest  a  form  ? . 
Why  not  ?  Did  the  disciples  set  out  with  a  prearranged  plan  of 
organization  for  the  Christian  community  ?  Had  there  been  as  yet  a 
break  between  Judaism  as  such  and  Christianity,  or  were  the  Chris- 
tians still  only  a  Jewish  sect  ?  Were  the  meeting  places  of  the  first 
Christians  called  synagogues  {cf.  James  2  :  2  R.  V.)?  Would  it  be 
natural  and  appropriate  that  the  Christian  church,  which  assumed  a 
formal  organization  only  as  this  became  necessary  to  its  life  and  work, 
should  adopt  the  synagogue  pattern  of  organization,  adapting  it  to  its 
uses  ?     Was  the  new  office  of  alms  distributor  suggested  by  some  sim- 


32  INDUCTIVE    STUDIES    IN    THE    ACTS. 

ilar  office  in  the  synagogue  ?  When  was  the  office  of  elder  introduced 
into  the  churches  (first  referred  to  in  Acts  11:30,  but  probably  estab- 
lished some  years  before)?  Was  it  perhaps  after  the  dispersion  from 
Jerusalem  (Acts  8),  when  the  Christian  communities  became  so  numer- 
ous and  so  widespread  that  the  apostles  could  not  superintend  them 
all,  and  individual  ruling  officers  therefore  became  necessary  in  each  ? 
Was  there  a  similar  office  in  the  synagogue  ?  How  else,  if  at  all,  did 
the  Christian  organization  resemble  the  Jewish  synagogue  ? 

III.     Observations  and  Teachings. 

1.  Organization. —  The  first  step  was  now  taken  in  the  development 
of  a  formal  Christian  organization. —  The  distribution  of  goods  to  the 
needy  of  the  Christian  community,  until  now  superintended  by  the 
apostles,  had  become  so  large  a  task  that  special  officers  were  neces- 
sary for  it. —  The  new  office  was  perhaps  an  adaptation  of  a  similar 
office  in  the  Jewish  synagogue. — The  first  men  appointed  to  the 
office  were  either  all,  or  in  part,  Hellenistic  Jewish  Christians,  who 
could  best  correct  the  injustice  which  had  attended  the  alms  distri- 
bution. 

2.  Environment. — The  Grecian  Jews  (Hellenists)  were  Jews  of  the 
Dispersion  who  had  grown  up  in  Greek  or  other  foreign  communities, 
but  were  now  resident  in  Jerusalem. — The  Jews  who  had  never  left 
Palestine  considered  that  only  they  were  the  pure  Jewish  stock,  the 
faithful  and  consistent  Jews  before  Jehovah,  so  that  they  looked  down 
upon  and  often  despised  the  Jews  of  the  Dispersion. — The  Christians 
were  at  this  time  free  from  external  persecution,  the  Sadducees  having 
not  accomplished  much  in  their  attempts,  and  the  Pharisees  still  not 
being  thoroughly  aroused. —  It  was  a  signal  victory  for  the  gospel  that 
a  large  number  of  Jews  of  the  priest  class  became  converted  about  this 
time  to  a  belief  in  the  Messiahship  of  Jesus  ;  Christianity  was  thus 
drawing  from  the  high  and  influential  classes  of  Jews  as  well  as  from 
the  lower  classes. 

3.  Institutions. — The  daily  ministration  to  the  needy  in  the  Chris- 
tian community  was  an  important  institution  among  the  early  Chris- 
tians.— The  neglect  of  the  widows  of  the  Christian  Hellenists  grew  out 
of  the  fact  that  the  apostles  had  more  duties  than  they  could  well  per- 
form, and  the  discharge  of  this  particular  duty  had  fallen  into  preju- 
diced or  incompetent  hands.— The  new  office  of  alms  distributors  was 
established  by  popular  vote  of  all  the  disciples,  upon  the  recommen- 
dation  and  approval  of  the  apostles,  as  was  also  the  election  of  the 


SEC.    6.       FIRST    STEP    IN    CHRISTIAN    ORGANIZATION.  33 

first  seven  men  to  the  office. —  Prayer  and  the  laying  on  of  hands  were 
used  in  the  induction  of  the  new  officers. 

4.  Belief  and  teaching. — The  new  officers  must  be  men  of  unim- 
peachable character,  filled  with  the  spirit  of  Christ,  and  with  prudence 
and  experience  for  the  duties  which  would  fall  to  them. — That  form 
of  Christian  organization  was  regarded  as  the  best  which  was  most 
perfectly  adapted  to  the  circumstances  in  which  the  Christians  were, 
at  a  given  time  or  place,  called  upon  to  carr}'  on  the  work  of  the 
gospel. 

5.  Daily  life. — The  number  of  the  Christians  continued  to  grow  rap- 
idly from  day  to  day. — This  dissension,  which  arose  by  reason  of  dis- 
cordant elements  brought  together  into  a  single  community,  was  easily 
and  quickly  removed. — The  apostles  regarded  it  as  their  especial  duty 
to  teach  and  preach  the  gospel. —  Stephen  was  a  man  already  conspicu- 
ous and  influential  among  the  Christians  because  of  his  spiritual  faith 
and  power. 

6.  Divine  guidance. —  During  this  period  of  peace  the  body  of  dis- 
ciples grew  strong  numerically  and  spiritually,  in  providential  prep- 
aration for  the  murderous  persecution  which  was  soon  to  sweep  Stephen 
away  and  scatter  the  Christians  from  Jerusalem — When  the  condi- 
tions of  the  Christian  community  changed  the  apostles  were  divinely 
led  to  take  such  steps  as  would  best  provide  for  the  new  conditions. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those 
of  Gloag,  Hackett,  Meyer,  and  the  CAMBRmcE  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  76-81  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  43-49  ;  Ramsay,  St.  Paul  the  Traveler,  pp.  372-377  ; 
Neander,  Planting  and  Training  of  the  Christian  Church,  \''ol.  I,  pp.  28-40  ;  Schaff, 
History  of  the  Christian  Church,  Vol.  I,  455-460,  499-501  ;  Stifler,  Introduction  to 
the  Book  of  Acts,  sec.  vii ;  Bible  Dictionary,  article  Deacon. 


34  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   7.     THE  PREACHING  OF  STEPHEN  AND  ITS    CONSE- 
QUENCES. 

Acts  6  : 8  — 7  :  60.  33  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  and  abstract  of  the  material  in 
this  section  be  verified,  corrected,  or  improved  : 

Par.  1.6:  8-10,        The  Character  and  Activity  of  Stephen. 
Par.  2.  6  :  11 — 7  :  i,  Arraignment  of  Stephen  before  the  Sanhedrin. 
Par.  3.   7  :  2-53,        Stephen's  Defense  of  his  Teaching, 
(i)     2-16,  exposition  of  the  Patriarchal  history. 

(2)  17-43,  exposition  of  the  Mosaic  history. 

(3)  44-50,  exposition  of  the  Royal  and  Prophetic  history. 

(4)  51-53,  denunciation  of  the  present  generation  of  Jews. 
Par.  4.   7  :  54-60,     The  Condemnation  and  Death  of  Stephen. 

Abstract. —  The  spiritual  grace,  power,  and  activity  of  Stephen 
made  him  one  of  the  greatest  of  the  Christian  leaders  in  these  first 
years.  Being  himself  a  Hellenist,  he  especially  worked  among  the 
Hellenistic  Jews  in  Jerusalem,  urging  Christianity  upon  them  and 
arguing  in  defense  of  Christ  in  their  synagogues.  He  taught  that 
Judaism  was  superseded  by  the  gospel,  that  Jesus  had  done  away  (or 
at  his  second  coming  would  do  away)  with  the  temple  and  all  cere- 
monialism, so  that  religion  should  henceforth  be  a  wholly  spiritual 
matter.  This  view  was  based  upon  Jesus'  own  teaching,  but  the  dis- 
ciples had  been  constrained  by  their  love  for  Judaism  to  neglect  this 
practical  bearing  of  their  Master's  words.  Stephen's  teaching  could 
not  but  arouse  the  most  violent  hatred  and  opposition  of  the  Pharisees 
and  Jews  generally,  such  as  Christ  himself  had  experienced.  He  was 
brought  to  trial  before  the  Sanhedrin  on  the  charge  of  blasphemy 
against  the  most  sacred  institutions  of  Judaism.  In  his  defense 
Stephen  with  apologetic  aim  reviewed  briefly  the  history  of  the  Hebrew 
people,  and  drew  therefrom  an  argument  for  the  freedom  and  spirit- 
uality of  religion,  particularly  in  connection  with  the  temple  of  Sol- 
omon. Their  impatience  broke  out  in  threats  and  interruption 
apparently,  for  Stephen  left  the  historical  argument  he  had  been 
developing,  and   in   a  few  words  of  utmost  severity  he  rebuked  them 


SEC.  7.     Stephen's  preaching  and  its  consequences.     35 

for  their  resistance  to  spiritual  truth  and  revelation.  This  enraged  the 
Sanhedrists  beyond  measure,  and  without  staying  for  a  formal  con- 
demnation they  hurried  him  out  of  the  city  and  stoned  him  to  death, 
as  the  law  required  for  the  blasphemer.  With  perfect  Christian  forti- 
tude and  forgiveness  Stephen  received  his  martyrdom,  as  Jesus  before 
him  had  done. 

II.     Topics  for  Investigation. 

1.  Stephen. —  Is  Acts  6:  1-7  introductory  to  this  further  account  of 
Stephen  ?  How  long  a  time  should  be  supposed  to  intervene  between 
vs.  7  and  vs.  8  ?  Consider  whether  Stephen  is  in  vs.  8  represented  as 
a  miracle-worker,  and  if  so  whether  he  is  the  first  such  recorded  in 
New  Testament  history  who  was  not  one  of  the  Twelve.  What  official 
position  did  Stephen  occupy  among  the  Christians  ?  Recall  the  occa- 
sion of  his  election  to  that  office.  What  were  the  chief  characteristics 
of  Stephen  ?  Was  he  a  Hellenistic  Jew  ?  Would  this  probable  fact 
bear  any  relation  to  the  large  conception  of  the  gospel  which  he 
preached  ?  Did  he  belong  to  one  of  the  five  Hellenistic  synagogues 
in  Jerusalem  mentioned  in  vs.  9  ?  Can  we  tell  which  one  ?  Locate 
upon  the  map  the  different  countries  there  mentioned.  Why  did  the 
Jews  from  these  various  places  have  separate  synagogues  in  Jerusalem  ? 
Was  it  because  Stephen  was  called  to  account  by  them  for  his  Christian 
belief  and  activity  that  he  "disputed"  (vs.  9)  with  them,  or  because  he 
undertook  to  evangelize  his  Hellenist  friends?  What  were  Stephen's 
character  and  power  in  this  presentation  and  defense  of  Christianity  ? 
Why  did  his  opponents  resort  to  violent  methods  for  suppressing 
him  ? 

2.  The  teaching  of  Stephen. —  Define  as  exactly  as  possible  what 
Stephen's  conception  and  teaching  of  the  gospel  was,  which  aroused 
the  Jewish  opposition.  How  did  it  differ  from  the  view  of  the  gos- 
pel held  and  taught  by  the  Twelve  ?  How  is  the  difference  of  view 
to  be  accounted  for?  Whence  did  Stephen  derive  his  doctrine  ?  Did 
Stephen  or  the  Twelve  best  represent  Jesus'  teaching  on  the  subject 
involved  ?  Was  the  main  point  in  Stephen's  conception  the  abolition 
of  Jewish  ritualism,  the  spiritualization  of  religious  life  and  worship  ? 
In  what  sense  can  Stephen  be  called  the  forerunner  of  Paul  ?  Did 
Stephen's  teaching  concern  primarily  the  Jews  or  the  Gentiles  ?  Had 
the  problem  yet  been  taken  up  by  the  primitive  Christians  whether  or 
not  the  Gentiles  should  be  directly  admitted  to  Christianity  ?  To  what 
extent  did  the  Christians  support  Stephen  in  his  teaching? 


36  INDUCTIVE    STUDIES    IN    THE    ACTS. 

3.  The  trial  before  the  Sanhedrin. — Who  instituted  the  proceed- 
ings against  Stephen  ?  Why  was  it  necessary  to  obtain  false  wit- 
nesses ?  What  charge  was  entered  against  him  (vss.  11,  13,  14; 
cf.  Deut.  13:6-11)?  In  what  respects  was  this  charge  true,  and  in 
what  respects  false  ?  Why  were  the  Pharisees  and  Jewish  people  as  a 
whole  aroused  to  hostility  in  this  case  ?  Recall  the  previous  two  per- 
secutions of  the  Christians  (Acts  4  and  5),  when  the  Sadducees  were 
the  chief  persecutors.  Explain  the  charge  in  this  third  persecution. 
What  was  the  method  of  procedure  in  this  trial  ?  Make  a  careful 
comparison  of  this  trial  of  Stephen  with  the  trial  of  Jesus. 

4.  Stephen's  defense. —  What  did  he  undertake  to  accomplish  by  his 
speech  before  the  Sanhedrin  ?  Describe  the  method  which  he 
employed  to  this  end.  Would  any  other  line  of  argument  than  the 
historical  have  served  him  so  well  ?  Consider  carefully  Stephen's 
brief  review  of  Hebrew  history.  With  the  aid  of  a  marginal  reference 
Bdble,  make  a  comparison  of  the  history  as  recounted  by  Stephen  in 
chap.  7,  with  the  Old  Testament  records.  Explain  the  apparent  dis- 
crepancies in  the  history  in  vss.  2b-4a,  4b,  5a,  6d,  i6a,  i6b.  Name 
the  chief  characteristics  of  this  speech  of  Stephen  in  defense  of  his 
teaching.  Was  the  speech  interrupted  at  vs.  51  by  the  dissent  of  his 
hearers?  Why  should  they  dissent  at  this  point?  Was  the  argument 
cut  short  by  their  interruption  ?  Consider  the  terrible  severity  of 
Stephen's  closing  words  to  the  Sanhedrin.  Why  did  the  Acts  histo- 
rian give  this  extended  account  of  Stephen's  speech  ?  How  was  it 
preserved  for  transmission  in  Acts  ? 

5.  The  tnartyrdom  of  Stephen. —  Did  the  trial  end  with  a  formal 
condemnation  of  Stephen  by  the  Sanhedrin,  or  did  it  break  up  in  a 
furious  onslaught  upon  him  ?  Was  the  Sanhedrin  so  far  responsible 
for  the  death  of  Stephen  that  it  may  be  looked  upon  as  a  legal  execu- 
tion, or  was  it  a  murder?  Explain  how  the  former  might  take  place, 
even  though  the  Sanhedrin  had  not  properly  the  right  of  capital  pun- 
ishment. Why  was  stoning  the  means  used  to  put  Stephen  to  death 
{cf.  Lev.  24:  16)?  What  was  the  method  of  procedure  in  a  legal  exe- 
cution by  stoning  ?  Was  this  procedure  followed  in  this  case  ?  Con- 
sider the  character  of  Stephen  as  disclosed  in  his  martyrdom.  Com- 
pare his  manner  of  meeting  death  with  that  of  Jesus.  Explain  the 
fact  that  Stephen  is  reported  as  using  the  title  "Son  of  Man"  (vs.  56), 
the  only  instance  in  the  New  Testament  outside  of  the  gospels  where 
this  title  is  used  of  Jesus,  though  it  was  the  special  title  which  he 
chose  for  himself.     Why   is   the  fact  mentioned  that   Paul   (Saul)  was 


SEC.  7.     Stephen's  preaching  and  its  consequences.     37 

present  at  the  martyrdom  of  Stephen?  Had  he  any  part  in  his 
death?  Consider  and  explain  in  this  connection  Acts  22:  20;  also 
Acts  8:1.  Had  this  relation  of  Paul  with  Stephen  any  influence  upon 
Paul's  conversion  to  Christianity  some  months  later  ? 

HI.     Observations  and  Teachings. 

1.  Organization. —  Does  the  present  section  contribute  any  infor- 
mation on  this  subject  ? 

2.  Environment. —  This  third  conflict  of  the  Christians  with  the 
Sanhedrin  was  much  more  severe  than  the  former  two,  because  the 
Pharisees  were  the  chief  persecutors. —  For  the  first  time  the  common 
people  joined  in  the  opposition,  believing  that  Christianity  was  going  to 
destroy  the  most  sacred  Jewish  institutions. —  The  Sanhedrists,  without 
a  formal  condemnation,  and  attended  by  an  infuriated  Jewish  mob, 
stoned  Stephen  to  death.— The  Hellenistic  Jews  had  synagogues  of 
their  own  in  Jerusalem,  and  to  one  of  these  Stephen  seems  to  have 
belonged;  there  he  advanced  and  defended  his  new  conception  of 
gospel  truth. 

3.  Institutions. —  Does  the  present  section  contribute  any  informa- 
tion on  this  subject  ? 

4.  Belief  and  teaching. —  Stephen,  the  Hellenist,  by  reason  of  his 
broader  view  and  more  open  heart,  as  well  as  because  of  his  deeper 
spiritual  insight,  saw  the  truth  of  Christianity  more  perfectly  than 
any  other  disciple  of  his  time;  he  perceived  that  the  religion  of 
Christ  was  essentially  spiritual,  and  that  it  was  therefore  superior  to, 
and  must  in  its  full  acceptance  free  itself  from,  the  whole  ritualistic 
and  legalistic  system  of  Judaism. —  From  the  Jewish  point  of  view 
this  could  be  nothing  less  than  blasphemy  against  God  and  Moses. — 
It  was  the  same  teaching  which  brought  Jesus  to  death  at  their 
hands. 

5.  Daily  life. —  Stephen's  attitude  before  the  Sanhedrin  was  one 
of  calm  and  inspired  confidence,  a  joyful,  holy  consciousness  that  he 
was  the  ambassador  of  Christ. —  The  saintly  character  of  Stephen  and 
his  inspired  mission  were  manifest  in  the  glorious  manner  of  his  death. 

—  Paul  appears  to  have  been  one  of  the  interested  participants  in  the 
persecution  and  murder  of  Stephen. 

6.  Divine  guidance. —  God  permits  it  to  be  true  that  the  developed 
stages,  enlarged  views,  and  loftier  conceptions  of  religious  truth  are 
commonly  established  only  in  the  face  of  sincere,  violent  opposition. 

—  God  called  Stephen  to  a  martyr's  death  that  the  truth  of  the  gospel 


38  INDUCTIVE    STUDIES    IN    THE    ACTS. 

might  be  established  through  him. —  It  resulted,  by  divine  providence, 
that  the  persecution  which  Stephen  stirred  up  led  to  the  immediate 
and  wide  spread  of  the  gospel  throughout  Palestine,  and  even  into 
Syria  and  elsewhere. 

Literature. — -Upon  this  section  see  the  commentaries  on  Acts,  especially  those 
of  Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  85-92 ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  62-72 ;  Neander,  Planting  and  Training  of  the  Chris- 
tian Church,  Vol.  I,  pp.  48-56;  Vol.  II,  pp.  73-79;  Farrar,  Life  and  Work  of  St. 
Paul,  chap.  7 ;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chap.  2 ; 
Stifler,  Introduction  to  the  Book  of  Acts,  sec.  viii;  Bible  Dictionary,  article 
Stephen. 


SECOND    DIVISION. 
PERIOD    OF    GOSPEL    EXPANSION. 

Text  :  Acts  8  :  i  — 15  :  35.       Time  :  Seventeen  years,  34-50  A.  D.       Localities  :  Pales- 
tine, Syria,  Galatia.        Leaders  :  Peter,  James,  and  Paul. 

During  the  first  few  years  of  the  church  the  thousands  of  converts 
who  joined  the  original  body  of  Christians  in  Jerusalem  were  Jews 
either  by  descent  or  by  adoption.  But  the  preaching  of  Stephen 
brought  on  a  fierce  persecution  of  the  Christians,  in  consequence  of 
which  they  were  dispersed  throughout  Palestine  and  Syria.  Every- 
where they  at  once  began  to  evangelize  the  communities  into  which 
they  came.  By  this  means  it  was  no  long  time  until  all  classes,  both  of 
Jews  and  of  Gentiles,  were  seeking  admission  to  the  Christian  churches. 
Naturally  the  question  arose:  must  the  Gentiles  become  Jews  (/.  ^., 
conform  to  the  Jewish  ritual,  particularly  the  rite  of  circumcision) 
before  they  could  become  Christians  ;  or,  in  other  words,  was  Christian- 
ity the  supplemental  tenet  of  a  Jewish  sect,  or  was  it  a  universal,  spir- 
itual religion  for  all  men  and  all  time  ?  The  latter  was  the  conception 
of  the  gospel  as  Christ  presented  it,  but  much  courage,  wisdom,  and 
strength  were  needed  to  effect  its  realization.  The  pressure  toward 
this  catholicity  came  upon  the  church  through  three  distinct  avenues 
of  experience,  as  presented  in  the  Book  of  Acts  :  (i)  Peter's  divine 
vision  by  which  he  was  led  to  receive  Cornelius  and  his  family  who 
were  pure  Gentiles,  as  such  into  the  Christian  church ;  (2)  the  efforts 
of  the  gospel  missionaries  in  Antioch,  where  the  same  policy  of  Gen- 
tile admission  was  adopted  ;  (3)  Paul's  first  evangelizing  tour  in  Gala- 
tia, where  he  found  it  his  Christian  duty  to  admit  the  Gentiles  to 
Christianity  on  the  same  plane  with  the  Jews.  In  view  of  these  prac- 
ical  experiences,  therefore,  the  gospel  idea  underwent  a  rapid  and  sig- 
nificant expansion  during  these  seventeen  years.  Antioch  became  the 
Gentile  mother-church,  and  represented  the  universal  conception  of 
Christianity.  The  mother-church  at  Jerusalem  was  still  Jewish  in 
composition  and  temper,  but  it  had  recognized  the  divine  leading  of 
Peter  in  the  case  of  Cornelius,  and  was  disposed  toward  an  official 
consideration  of  the  question.  The  leaders  of  the  church  therefore 
met  in  Jerusalem,  treated  the  problem  in  a  general  conference,  and 

39 


40  INDUCTIVE    STUDIES    IN    THE    ACTS. 

formally  recognized  the  gospel  to  be  a  universal  religion  to  which  the 
Gentiles  had  an  equal  right  with  the  Jews.  The  characteristics  of  this 
second  period  were,  then,  the  extension  of  the  Christian  church 
through  Palestine,  Syria,  and  Galatia ;  the  preparation  of  men,  such 
as  Paul  and  Barnabas,  who  were  fit  to  lead  in  this  work ;  and  the  agi- 
tation, discussion,  and  theoretic  settlement  of  this  Gentile  problem, 
which  determined  the  scope  of  Christianity.  But  time  was  required 
for  putting  this  doctrine  into  effect,  and  for  making  the  adjustments 
necessary  in  view  of  it,  particularly  with  regard  to  the  mutual  relations 
of  Gentile  and  Jewish  Christians  to  each  other.  This  was  to  be  the 
problem  and  the  achievement  of  the  next,  the  third,  period  of  the 
primitive  era  of  Christianity. 


SEC.     8.       FIRST    EXTENSION    OF    ORGANIZED    CHRISTIANITY.       4 1 


Sec.   8.    FIRST  EXTENSION  OF  ORGANIZED  CHRISTIANITY 
BEYOND  JERUSALEM. 

Acts  8  :  1-40.  34  A.  D.  Samaria  and  elsewhere. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.   I.  8:1-3,       Violent  Persecution  and  General    Dispersion  of 

the  Christians. 
Par.   2.   8  :  4-8,       The  Evangelizing  Work  of  Philip  in  Samaria. 
Par.  3.  8:9-13,     The  Conversion  of  Simon  the  Magian. 
Par.  4.   8  :  14-25,  The  Visit  of  the  Apostolic  Deputation  to  Samaria. 
Par.   5.   8  :  26-40,  The  Conversion  of  the  Ethiopian  Treasurer. 

Sufficient  illustration  has  been  given  (in  the  sections  of  Division  I) 
of  the  Abstract  of  the  Acts  material.  The  student  will  now  advance 
from  the  mere  correction  of  an  abstract  already  prepared  to  the  more 
difficult  work  of  himself  preparing  the  abstract.  Special  attention  must 
be  directed  to  the  avoidance  of  the  language  of  the  English  version. 
The  thoughts  and  facts  of  the  section  should  be  entirely  divorced  from 
the  forms  of  expression  in  which  they  are  clothed,  and  then  told  over 
again  in  the  student's  own  language  and  style.  After  the  abstract  is 
prepared,  let  it  be  subjected  to  the  same  process  of  verification,  correc- 
tion, or  improvement  which  has  been  applied  to  the  printed  abstracts. 

II.  Toprcs  FOR  Investigation. 

I.  The  great  persecution  and  dispersion.  —  Review  the  facts  (Acts 
chaps.  4  and  5)  concerning  the  former  two  persecutions  of  the  disci- 
ples, as  to  their  causes,  circumstances,  leaders,  outcome  of  the  trials, 
and  final  results  of  the  persecutions.  Explain  why  in  this  third  perse- 
cution, in  contrast  with  the  former  ones,  the  Pharisees  take  the  lead 
and  the  common  people  join  in  the  hostility  toward  the  Christians. 
Recall  how  Stephen  was  the  one  who  brought  on  this  persecution. 
Why  did  the  Christians  leave  Jerusalem?  What  proportion  of  them 
went  away?  Is  there  anything  in  the  records  to  indicate  that  there  was 
a  Stephen  party  among  the  Christians,  that  they  rather  than  all  the 
Christians  were  the  objects  of  the  persecution,  and  that  only  the^y  were 


42  INDUCTIVE    STUDIES    IN    THE    ACTS. 

compelled  to  leave  the  city?  Or  was  the  persecution  indiscriminate, 
affecting  all  Christians  alike?  How  could  the  apostles  remain  in  Jeru- 
salem, considering  that  they  were  the  conspicuous  heads  of  the  offend- 
ing company  and  had  before  this  time  been  singled  out  for  trial  and 
punishment?  Whither  did  the  Christians  go  from  Jerusalem?  Was 
their  departure  from  the  city  permanent,  or  did  they  return  when  the 
persecution  waned?  What  was  Paul's  relation  to  the  death  of  Stephen 
{cf.  Acts  7:58;  8:1;  22:  20)?  Exactly  what  is  meant  by  "gave  my 
Vote  against  them"  (Acts  26:  10)?  Consider  Paul's  own  descriptions 
of  his  persecution  of  the  Christians,  Acts  22  :  4,  19,  20  ;  26  :  9-1 1  ;  Gal. 
1:13,23;  I  Cor.  15:9.  Why  was  Paul  so  uncompromisingly  hostile  to 
Christianity?  How  did  he  justify  his  action  {cf.  Deut.  13  :  6-10;  17  : 
2-7;  Lev.  24:10-16)?  What  was  the  good  providentially  flowing 
from  this  persecution  and  dispers  on? 

2.  Sainaria  and  the  Samaritans. —  Locate  Samaria  upon  the  map. 
Ascertain  something  as  to  the  history  of  the  Samaritans  {cf.  2  Kings 
17  :  1-4 1  ;  Ezra  4  :  1-24;  Josephus'  Antiq.  10.  9.  7  ;  9.  14.  3).  How 
largely  Jewish  were  the  Samaritans  in  the  first  century  A.  D.?  What 
was  the  attitude  of  the  Judean  Jews  toward  them  {cf.  John  4:9;  8  :  48  ; 
Josephus'  Antiq.  20.  6.  i  ;  9.  14.  3)?  What  was  the  difference  between 
the  Samaritans  and  the  Judean  Jews  as  regarded  the  Old  Testament 
Scriptures?  What  were  the  peculiarities  of  the  Samaritan  religious 
belief  and  practice?  Were  they  better  prepared  to  receive  the  gospel 
than  the  strict  Jews?  If  so,  why?  Consider  the  work  done  by  Jesus  and 
his  disciples  in  Samaria  (^/.  John  4  :  1-42  ;  Luke  9:  51-56;  17:11-19; 
and  elsewhere).  Would  some  of  the  dispersed  Christians  settle,  at  least 
temporarily,  in  Samaria? 

3.  Philip  and  his  work  in  Samaria. —  Is  this  Philip  one  of  the  Seven 
of  Acts  6:  5?  Why  did  he  take  up  evangelizing  work  in  Samaria? 
What  was  Philip's  message  to  the  Samaritans  {cf.  Acts  8  :  5,  12)?  Why 
has  there  been  no  mention  before  this  in  Acts  of  the  preaching  of  the 
"kingdom  of  God"  (Jesus'  one  great  theme)?  How  was  the  truth  of 
Philip's  message  attested  {cf.  Acts  8:6,  7,  13)?  What  was  the  success 
of  Philip's  work?  State  and  briefly  describe  the  business  of  Simon  the 
Magian?  Why  did  magianism  have  so  strong  a  hold  upon  the  people 
at  this  time?  What  influence  had  Simon  in  Samaria?  Was  he  an 
impostor,  or  an  honest  worker  in  the  mysteries  of  nature?  Why  did  the 
gospel  appeal  to  him?  Why  did  he  make  the  strange  request  for  which 
Peter  rebuked  him?  May  we  regard  Simon  as  having  become  a  true 
Christian?     Do  we  hear  anything  further  of  the  Samaritan  Christians  ? 


SEC.    8.       FIRST    EXTENSION    OF    ORGANIZED    CHRISTIANITY.      43 

4.  The  apostolic  deputation. —  What  especial  interest  and  signifi- 
cance would  the  report  of  Philip's  success  in  Samaria  have  for  the 
apostles  at  Jerusalem?  What  was  the  purpose  of  the  apostles  in  send- 
ing representatives  thither :  {a)  because  through  the  Jewish  distrust  of 
the  Samaritans,  the  report  was  doubted;  (b)  lack  of  confidence  in 
Philip's  ability  to  do  the  work  well ;  {c)  jealousy  of  the  success  which 
the  Hellenist  Philip  was  having ;  {d)  to  extend  fellowship  to  the  new- 
converts,  and  afifiliate  them  with  the  Jerusalem  Christians  ;  {e)  to  bestow 
the  special  gifts  of  the  Spirit.  Why  were  Peter  and  John  chosen  for 
this  mission?  What  did  they  do  when  they  arrived?  What  was  the 
character  of  the  baptism  which  the  Samaritan  converts  received  from 
Philip?  What  was  the  need  of  a  further  baptism  by  the  apostles?  Was 
the  presence  and  work  of  the  apostles  essential  to  the  founding  of  this 
Christian  community  in  Samaria?  Did  the  action  of  Peter  and  John 
affiliate  the  Samaritan  with  the  Judean  Christians?  Consider  this 
evangelizing  of  Samaria  as  an  additional  step  toward  the  universal  gos- 
pel, inasmuch  as  the  Samaritans  were,  and  especially  were  regarded  as, 
a  mixed  race,  partly  Gentile. 

5.  Philip  and  the  Ethiopian  treasurer. —  Trace  on  the  map  the  road 
(vs.  26)  between  Jerusalem  and  Gaza.  Indicate  on  the  map  the  loca- 
tion of  Ethiopia,  and  ascertain  something  about  the  inhabitants  and  the 
history  of  that  country.  Why  had  this  treasurer  of  the  queen  of  Ethi- 
opia been  to  Jerusalem?  Of  what  nationality  was  he  —  a  Gentile  or  a 
Jew?  If  the  former,  was  he  a  Jewish  proselyte?  Why  was  he  inter- 
ested at  this  time  in  Messianic  prophecy?  Had  he  learned  in  Jerusa- 
lem something  about  Jesus  and  his  Messianic  claims?  Consider  the 
providence  which  brought  Philip  to  the  man  in  his  search  for  the  truth. 
What  is  the  Messianic  teaching  of  Isa.  53  :  7-9,  which  needed  explana- 
tion to  the  Ethiopian  treasurer?  How  would  Philip  present  Jesus  to 
him?  What  was  the  result  of  Philip's  conference  with  him?  Explain 
the  omission  of  vs.  37  from  the  Revised  Version.  Why  has  this  inci- 
dent received  so  full  a  report  in  the  Acts  history?  How  was  it  con- 
nected with  the  development  of  the  universal  gospel?  Have  we  yet 
reached  the  stage  of  development  at  which  Gentiles  were  admitted  to 
Christianity  without  entering  through  the  gateway  of  Judaism? 

III.     Observations  and  Teachings. 

Reconsider  carefully  the   directions  regarding   this  part  of   the  study  given  at  this  point  in  Section  i. 

I.     Organization— KQCox^xxvg    to   the   Acts   account    the    apostles 
remained  at  Jerusalem  through  the  persecution  and  dispersion,  keep- 


44  INDUCTIVE    STUDIES    IN    THE    ACTS. 

ing  up  communication  with  the  scattered  Christians,  and  maintaining 
authority  over  their  evangelizing  activities. — A  deputation  was  sent  by 
them  to  inspect  the  work  done  by  Philip  in  Samaria,  to  approve  and 
affiliate  the  new  converts,  and  to  communicate  to  them  the  peculiar 
blessings  and  power  of  the  Holy  Spirit. 

2.  Environment. —  A  crisis  in  the  life  of  the  Christian  community 
at  Jerusalem  was  brought  about  by  the  combined  and  violent  hostility 
of  the  Jewish  religious  leaders  and  their  popular  following. —  The 
Christians  were  persecuted  so  severely  that  large  numbers  of  them  left 
the  city,  for  at  least  a  time. —  Paul  rose  to  prominence  as  a  leader 
among  the  persecutors,  thus  early  in  the  history  of  the  primitive  church 
becoming  one  of  the  chief  figures. 

3.  Institutions. —  The  laying  on  of  hands  was  used  by  the  apostles 
in  appointing  men  to  office  (6  :  6)  and  in  the  Holy  Spirit  baptism 
(8  :  17)  as  a  symbol  of  the  impartation  of  needed  gifts  and  graces. 

4.  Belief  and  teaching. —  By  the  apostolic  recognition  and  adoption 
to  fellowship  of  the  Samaritan  Christians,  another  long  and  significant 
step  was  taken  toward  a  universal  gospel. — The  Ethiopian  treasurer,  who 
was  presumably  either  a  devout  Jew  or  a  Jewish  proselyte,  was  divinely 
led  into  a  knowledge  of  the  truth  concerning  Christ  through  Philip. 

5.  Daily  life. —  The  dispersed  Christians  engaged  at  once,  every- 
where in  Palestine  and  even  in  more  distant  places,  in  preaching  the 
gospel. —  Philip  became  one  of  the  most  earnest  and  successful  workers 
in  this  great  missionary  movement. —  Among  Philip's  converts  in 
Samaria  was  one  Simon,  a  magian,  who  did  not  at  first  free  himself 
wholly  from  business  considerations  in  connection  with  the  new 
profession  of  the  gospel. — -Philip  made  an  evangelizing  tour  north- 
ward along  the  west  coast  of  Palestine  until  he  reached  Csesarea. 

6.  Divine  guidance.— During  the  few  years  between  Christ's  death 
and  this  dispersion  the  Christian  community  in  Jerusalem  had  assumed 
a  stable  and  definite  character;  the  scattering  of  the  Christians  which 
now  took  place  providentially  resulted  in  the  spread  of  organized 
Christianity  throughout  Palestine,  and  even  in  Syria  and  other  distant 
countries. — The  faithful  study  of  the  Scriptures  is  one  of  God's  broad 
avenues  into  a  knowledge  of  his  truth  and  of  his  Messiah. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  92-101  ;  Neander,  Planting  and  Training 
of  the  Christian  Church,  Vol.  I,  pp.  57-66  ;  Conybeare  and  Howson,  Life  and 
Epistles  of  St.  Paul,  chap.  3;  Stifler,  Introduction  to  the  Book  of  Acts,  sec.  viii ; 
Bible  Dictionary,  articles  Ethiopia,  Philip,  Samaria,  Simon  (Magus),  Sorcerer. 


SEC.    9.       THE    CONVERSION    OF    PAUL    TO    CHRISTIANITY.         45 


Sec.  9.     THE  CONVERSION  OE  PAUL   EROM   JUDAISM    TO 

CHRISTIANITY. 

Acts  9  :  i-iga;  cf.  22  :  6-16  and  26  :  13-18.  34  A.  D.  Damascus. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   9:1,  2,         Persecution  of  the  Damascus  Christians. 

Par.  2.  9  :  3-9,         The  Revelation  of  Jesus  to  Paul. 

Par.  3.  9  :  io-i9a,  The  Divine  Commission  through  Ananias. 

1.  Prepare  an  abstract,  in  your  own  language,  of  the  facts  recorded 
in  this  section.  Make  it  as  well  proportioned  and  as  accurate  as 
possible. 

2.  Of  the  incidents  attending  the  conversion  of  Paul  there  are  three 
distinct  narratives:  (i)  Acts  9  :  3-i9a  ;  (2)  Acts  22  :  6-16  ;  (3)  Acts  26  :  12- 
18.  To  arrive  at  the  exact  facts,  therefore,  it  is  necessary  to  make  a 
careful  comparative  study  of  all  three  accounts.  This  the  student  is 
expected  to  do,  working  out  of  all  three  the  harmonized  details  of  the 
events.  Let  the  most  important  differences  in  the  three  narratives  be 
noted  and  explained,  and  a  decision  be  reached  as  to  which  account  is 
most  trustworthy. 

II.  Topics  for  Investigation. 

I.  PaiiVs  mission  to  Damascus. —  What  is  the  connection  between 
Acts  9  :  I  and  8  :  1-3  ?  Observe  the  titles  used  in  this  chapter  to 
designate  the  Christians:  "disciples"  (vs.  i),  those  "of  the  way"  (vs. 
2),  and  "saints"  (vs.  13) ;  with  the  aid  of  a  concordance  look  up  other 
passages  where  these  designations  occur.  Locate  Damascus  upon  the 
map,  and  learn  something  about  the  city  as  it  then  was.  How  came 
there  to  be  Christians  in  that  city  ?  Why  was  this  persecution  of  the 
disciples  carried  as  far  as  Damascus  ?  Why  did  Paul  secure  letters 
from  the  high  priest  for  this  mission  ?  What  was  the  purport  of  them  ? 
What  did  the  Sanhedrin  at  Jerusalem  have  to  do  with  the  synagogues 
in  Damascus  or  elsewhere  ?  Explain  how  the  disciples  were  subject  to 
legal  persecution  for  their  adherence  to  Christ.  What  was  to  be  done 
with  Christians  found  in  Damascus? 


46  INDUCTIVE    STUDIES    IN    THE    ACTS. 

2.  The  revelation  of  Jesus  to  Paul. —  Observe  and  consider  sepa- 
rately the  incidents  connected  with  the  vision  :  a)  vicinity  of  Damas- 
cus, li)  midday,  c^  shekinah,  cf)  in  which  Jesus  appeared  to  Paul,  <?) 
stunning  blindness,/)  a  voice  from  heaven,  g)  Jesus'  question,  "Saul, 
Saul,"  etc.,  h)  Jesus'  word,  "It  is  hard,"  etc.,  /)  Paul's  reply,  "Who  art 
thou.  Lord  ?" /)  Jesus' answer,  "  I  am,"  etc.,  k)  Paul's  second  ques- 
tion, "What  wilt,"  etc.,  /)  command  to  go  into  the  city  and  receive  his 
commission,  »«)  continued  blindness,  ti)  three  days'  fast.  Why  should 
the  revelation  to  Paul  have  been  attended  by  such  striking  circum- 
stances ?  What  was  the  need  of  the  vision  itself  to  Paul  ?  Why  did 
it  come  just  at  that  time?  Explain  Jesus'  words  to  Paul,  "It  is  hard 
for  thee  to  kick  against  the  goad"  (omitted  by  R.  V.  from  9:5;  cf. 
26:  14).  What  did  Paul  mean  by  his  question,  "Who  art  thou, 
Lord?"  What  was  the  providential  purpose  of  the  blindness  which 
came  upon  Paul  ?  Why  the  long  fast  and  waiting  before  he  received 
his  commission  ?  What  were  Paul's  spiritual  experiences  during  this 
period  ?  Consider  whether  Paul's  vision  of  Jesus  was  internal  or 
external,  subjective  or  objective,  physical  or  spiritual.  Would  either 
kind  of  vision  have  accomplished  the  purpose  of  the  revelation  ?  Com- 
pare Paul's  vision  of  Jesus  at  this  time  with  Jesus'  resurrection  appear- 
ances to  the  Twelve  ;  were  they  parallel,  and  with  similar  aim  ? 

3.  PauV s  preparation  for  this  crisis. —  Consider  whether  Paul  had 
been  providentially  prepared  for  receiving  this  revelation  of  Jesus,  a) 
by  his  natural  temperament  —  humane,  sincere,  and  loyal  to  religious 
truth  ;  b)  by  his  birth  and  education — a  Hellenistic  Jew,  trained  in  the 
liberal  school  of  Gamaliel,  and  associated  with  Hellenists  ;  c)  by  his  con- 
tact with  Christian  truth  —  in  the  Christian  preaching,  especially  of 
Stephen,  which,  as  a  deep  thinker  and  a  mentally  trained  man,  he  would 
profoundly  consider ;  d)  by  his  contact  with  the  Christians  themselves — 
witnessing  their  fine  courage,  joy,  forgiveness,  faith,  traits  nobler  than 
his  own  religion  produced  ;  e)  by  his  own  spiritual  unrest  —  he  had  kept 
the  law  blamelessly  but  was  not  at  peace  {cf  Rom.  7) ;  /)  by  his  pres- 
ent inhuman  inquisition  —  his  religion  had  led  him  into  brutal  blood- 
shed and  persecution,  which  he  realized  was  ungodlike  and  wrong. 
He  was  therefore  searching  for  the  new  light,  especially  as  he  medi- 
tated upon  his  course  while  he  journeyed  to  Damascus. 

4.  The  coiiversiofi  of  Paul. —  What  was  Paul's  moral  and  religious 
character  previous  to  his  vision  of  Jesus  (/".  Phil.  3:6;  Acts  23:1; 
I  Tim.  1:13;  Acts  26  :  9 ;  Gal.  1:14;  also  John  16:2,  3)  ?  Was  he 
completely  devoted  to  the  religion  of  his  fathers  ?     Did  he   earnestly 


SEC.    9.       THE    CONVERSION    OF    PAUL    TO    CHRISTIANITY.         47 

Strive  to  attain  perfection  of  character  by  obedience  to  the  law  ?  Was 
he  living  up  to  the  best  religious  light  of  his  time  before  Christ  came  ? 
Why  had  not  Paul  become  a  Christian  before  this  time?  Consider 
two  meanings  for  the  word  "  conversion  : "  a)  a  turning  from  sin  to 
holiness,  a  change  from  wrong  purpose  to  right  purpose,  a  reversal  of 
moral  choice ;  b)  a  change  of  ideas,  a  reversal  of  belief  (and  conduct 
incident  thereto)  consequent  upon  the  gaining  of  new  knowledge.  In 
which  of  these  two  senses  can  we  use  the  term  "conversion"  to  desig- 
nate this  experience  of  Paul  ?  Why  had  he  lacked  before  this  the 
evidence  which  would  convince  him  of  the  Messiahship  of  Jesus  ?  Did 
the  gospel  come  to  him  as  a  divine  relief  from  mistaken  thoughts  and 
mistaken  deeds?  Was  Paul  slower  in  accepting  Jesus  and  his  teach- 
ing than  were  Jesus'  immediate  followers  ? 

5.  The  divine  commission. —  Compare  the  three  different  accounts 
of  the  substance  and  the  giving  of  this  commission  {cf.  9:  15-17; 
22:14,  15;  26:  16-18).  Note  and  explain  the  important  variations. 
Was  the  commission  announced  to  him  by  Ananias  ?  If  so,  why  was 
it  announced  in  this  way  ?  Consider  the  divine  communications  to 
both  Paul  and  Ananias,  in  preparation  for  their  meeting  {cf.  Acts 
10:  1-23).  Was  he  by  Ananias  received  into  Christian  brotherhood? 
Consider  that  the  Holy  Spirit  baptism  was  administered  to  Paul  by  a 
common  disciple  rather  than  by  one  of  the  apostles  {cf.  Acts  8:  14- 
17).  Why  was  Paul  called  and  commissioned  apart  from  the  Twelve 
{cf.  Gal.  I  :  16,17)?  Was  Paul's  commission  at  the  outset  a  distinct  and 
exclusive  appointment  to  the  evangelization  of  the  Gentiles,  or  did  it 
only  later  come  to  be  that  by  force  of  circumstances  {cf.  Acts  9:22- 
25  ;  22  :  17-21  ;  Gal.  1:16;  Rom.  11:13;  Eph.  3:8;  Rom.  15  :  16 ; 
Gal.  2  :  2,  7-9;  I  Tim.  2  :  7  ;  2  Tim.  i  :  11)?  How  long  after  Paul's 
conversion  before  he  began  his  work  among  the  Gentiles  ?  What 
peculiar  qualifications  had  Paul  for  the  Gentile  mission  ?  Why  had 
no  one  of  the  original  apostles  taken  up  this  work  ? 

III.  Observations  and  Teachings. 

1.  Organization. —  Does  the  present  section  contribute  any  infor- 
mation on  this  subject  ? 

2.  Environment. —  The  persecution  of  the  disciples  was  carried 
even  to  Damascus,  where  there  seem  to  have  been  not  a  few  of  them. 
— Damascus  was  the  gateway  to  the  East,  through  which  Christianity 
might  pass  to  the  Jews  of  the  Dispersion  in  that  region  ;  hence  Paul's 
mission  to  that  city. — -The  Pharisee  Paul,  one  of  the  ablest  and  most 


48  INDUCTIVE    STUDIES    IN    THE    ACTS. 

energetic  opponents   of  Christianity,  changed  over  to   the   Christian 
cause. 

3.  Institutions. —  Paul  received  the  spirit  baptism  at  Ananias'  hands, 
without  the  customary  mediation  of  the  apostles. 

4.  Belief  and  teaching. —  Paul  had  had  small  opportunity  to  judge 
of  the  truth  of  Jesus'  claims  or  his  message  ;  he  lacked  evidence  to 
convince  him  of  Jesus'  Messiahship.- — -This  evidence  was  providen- 
tially supplied  to  him  by  his  vision  of  Jesus. —  He  immediately  accepted 
the  new  light  and  entered  upon  the  mission  of  giving  it  to  others. — 
His  conversion  was  not  a  change  of  heart  and  purpose,  but  of  belief 
and  action. 

5.  Daily  life. —  The  revelation  was  attended  by  many  striking  cir- 
cumstances which  would  impress  Paul  and  his  companions  with  its 
supernaturalness  and  significance. —  In  many  natural  and  providential 
ways  Paul  had  been  prepared  for  the  revelation  of  Jesus  now  given  to 
him. —  The  agency  of  Ananias  served  to  affiliate  Paul  with  the  Damas- 
cus Christians. 

6.  Divine  guidance. —  Paul  was  a  chosen  servant  of  God  for  the 
spread  of  the  gospel,  especially  among  the  Gentiles. — The  conversion 
of  Paul  was  a  most  important  step  in  the  development  of  the  universal 
and  spiritual  conception  of  the  gospel. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  113-150  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  79-93  ;  Neander,  Planting  and  Training  of  the  Christian 
Church,  Vol.  I,  pp.  77-90  ;  Vol.  II,  pp.  88-94  ;  Farrar,  Life  and  Work  of  St.  Paul, 
chs.  9  and  10 ;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  ch.  3  ; 
Hatch,  Encyclopsedia  Britannica,  9th  ed.,  article  Paul ;  Bible  Dictionary,  article 
Paul;  SCHAFF,  History  of  the  Christian  Church,  Vol.  I,  pp.  281-316;  Stevens,  The 
Pauline  Theology,  pp.  1-26  ;  Bruce,  St.  Paul's  Conception  of  Christianity,  pp.  26-47  ; 
Matheson,  Spiritual  Development  of  St.  Paul,  pp.  45-92;  Sabatier,  The  Apostle 
Paul,  pp.  47-67  ;  Stalker,  Life  of  St.  Paul,  ch.  2. 


SEC.     10.       PAULS    EARLY    CHRISTIAN    ACTIVITY.  49 


Sec.   10.     PAUL'S  EARLY  CHRISTL\N  ACTIVrFY. 

Acts  9  :  I9b-3i;  cf.  Gal.  i  :  17,  18  (19-24).  34-37  (37-43)  A.  D. 

Damascus,  Arabia.  Jerusalem,  Cilicia. 

L  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  1.9:  i9b-2  2,  Paul  Preaches  Jesus  as  Messiah  at  Damascus. 

Par.  2.  9  :  23-25,  His  Forced  Departure  from  the  City. 

Par.  3.  9  :  26-30,  Paul's  First  Visit  as  a  Christian  to  Jerusalem. 

Par.  4.  9:31,  Peace  and  Growth  of  the  Christians. 

1.  Prepare  an  abstract  of  the  material  contained  in  this  section, 
giving  special  attention  to  accuracy,  and  originality  of  language. 

2.  Observe  Paul's  own  statements  in  Gal.  1  :  17,  18,  concerning  the 
events  recorded  in  Acts  at  this  point,  gathering  the  additional  facts 
given. 

IL  Topics  for  Investigation. 

I.  Three  years  of  work  in  Damascus. —  How  came  Paul  to  be  in 
Damascus  ?  How  long  after  his  conversion  before  he  began  preaching 
Christianity?  In  what  places  and  to  whom  did  Paul  preach?  What 
was  his  message  {cf.  vss.  20,  22)?  How  would  he  prove  to  Jews  that 
Jesus  was  the  Messiah?  In  view  of  his  divine  commission  (cf.  Sec.  9, 
Topic  5)  why  did  he  not  preach  to  the  Gentiles  instead  of  to  Jews?  How 
long  a  time  did  Paul  work  in  Damascus  {cf.  Gal.  i  :  17,  18)?  Why 
does  the  Acts  make  no  reference  to  the  Arabian  sojourn  recorded  in 
Gal.  1:17?  At  what  point  does  the  sojourn  come  in  the  Acts  account 
—  between  vss.  19a  and  19b,  or  between  vss.  22  and  23  ?  Consider  the 
two  views  of  this  sojourn  :  «)  that  it  was  to  Mt.  Sinai,  extending  over 
a  year  or  more  of  time,  and  was  given  to  retirement  and  meditation  ; 
^)  that  it  did  not  take  Paul  far  from  Damascus,  that  it  was  of  short 
duration,  and  that  it  was  probably  for  escape  from  immediate  danger 
to  himself  from  his  former  associates  on  account  of  his  joining  the 
Christian  cause  {cf.  Acts  9  :  29,  and  the  discussions  of  Ramsay  and 
Weizsacker  cited  below).  What  success  attended  Paul's  work  in 
Damascus  ?     How   was   it  interrupted  ?     What   indications  does  Acts 


50  INDUCTIVE    STUDIES    IN    THE    ACTS. 

give  as  to  the  length  of  Paul's  stay  in  Damascus  {cf.  vss.  19  and  23)? 
Why  is  this  matter  left  so  very  indefinite  by  the  historian  ?  On  his 
escape  from  the  city  (vs.  25)  compare  2  Cor.  11  :  32,  33  (also  Josh.  2  : 
15  ;    I  Sam.  19  :  12). 

2.  PauVs  first  Christian  visit  to  Jerusalem. —  How  long  had  Paul 
been  away  from  the  city  {cf.  Acts  9:1,  2  ;  Gal.  1:18)?  Why  had  he  then 
left  the  city,  and  what  had  happened  to  his  plans  ?  For  what  purpose 
was  he  now  returning  to  Jerusalem  {cf.  Gal.  i  :  18)?  What  did  he  wish 
to  accomplish  by  this  acquaintance  with  Peter :  a)  to  establish  friendly 
relations  with  him  in  spreading  the  gospel,  B)  to  learn  more  about  the 
facts  of  Christ's  life  and  his  detailed  teachings  ?  How  was  he  received 
at  Jerusalem,  and  why  ?  Who  intervened  to  set  things  right  ?  How 
came  Barnabas  to  know  of,  and  vouch  for,  Paul's  sincerity  as  a  Chris- 
tian ?  Whom  of  the  apostles  did  Paul  meet  at  Jerusalem  {cf.  Gal.  i  : 
19),  and  why  not  the  others  also?  What  did  he  obtain  from  this 
conference?  How  long  did  he  stay  in  Jerusalem  {cf.  Gal.  1:18)? 
Does  Acts  9  :  28,  29  harmonize  with  the  Galatians  representation  (i  : 
18,  22-24),  that  Paul  went  to  Jerusalem  to  visit  Peter,  stayed  but  fifteen 
days,  "and  was  unknown  by  face  to  the  churches  of  Judea "  ?  To 
what  class  of  Jews  in  Jerusalem  did  Paul  undertake  to  preach  the  gos- 
pel ?  Why  to  them  ?  Compare  his  experience  in  this  respect  with 
Stephen's  (Acts  6  :  9,  10).  What  attitude  did  they  take  toward  him, 
and  why  ?  How  did  he  escape  from  them  ?  With  this  explanation  of 
his  withdrawal  from  Jerusalem  compare  the  one  given  by  himself  in 
Acts  22  :  17-21,  to  the  effect  that  he  received  a  directly  communicated 
command  from  Christ  and  an  immediate  commission  to  the  Gentile 
work.     Can  the  two  explanations  be  adjusted  to  one  another? 

3.  PauVs  evangelizing  activity  in  Syria  and  Cilicia. —  Indicate  upon 
the  map  the  route  which  Paul  took  in  returning  to  Tarsus,  his  home. 
When  do  we  next  hear  of  him  {cf.  Acts  11:  25,  26)?  Where  was  Paul 
between  his  departure  from  Jerusalem  in  37  A.  D.  and  his  call  to 
Antioch  in  43  A.  D.  {cf.  Acts  9:30;  Gal.  i  :  21)?  Was  he  engaged 
during  this  period  in  preaching  the  gospel  and  establishing  churches 
in  Syria  and  Cilicia  (^/.  Acts  15:23,  41)?  Was  Paul  in  these  years 
addressing  himself  to  Jews  chiefly,  or  to  Gentiles  —  that  is,  had  he  yet 
entered  upon  his  distinctively  Gentile  mission  ?  In  what  particulars 
was  this  period  one  of  preparation  for  his  subsequent  career  ?  Why 
has  so  little  been  recorded  about  this  important  period  of  Paul's  work? 
Consider  that  Syria  and  Cilicia  formed  the  next  territorial  stage  in  the 
expansion  of  the  gospel  from  Jerusalem  to  Rome. 


SEC.    10.     Paul's  early  christian  activity.  51 

4.  Condition  of  the  Christians,  37-43  A.  D. —  Explain  the  logical 
force  and  connection  of  the  word  "so"  introducing  Acts  9:31.  Does 
it  mean  that  Paul's  departure  from  Jerusalem  was  the  cause  of  the 
peace  which  the  verse  records ;  or  that  peace  came  because  of  Paul's 
conversion  to  Christianity?  Ascertain  the  political  situation  of  these 
years,  as  to  whether  the  attention  of  the  Jews  was  directed  away  from 
the  Christians  to  their  Roman  rulers  in  the  disorders  of  the  reign  of 
Caligula  and  the  early  years  of  Claudius.  Consider  separately  and 
carefully  the  three  descriptive  phrases  used  concerning  the  condition  of 
the  Christians  :  "being  edified,"  "walking  in  the  fear  of  the  Lord," 
and  "walking  in  the  comfort  of  the  Holy  Ghost."  Was  it  not  only  a 
period  of  rest,  but  also  of  growth  in  strength  and  numbers?  Indicate 
upon  the  map  the  districts  where  Christianity  existed  at  this  time,  and 
endeavor  to  associate  with  each  district  the  time  when  the  gospel  came 
to  it,  the  persons  especially  instrumental  in  establishing  it  there,  and 
the  character  of  the  belief  and  the  life  of  the  Christians  in  each  dis- 
trict. Where  were  the  twelve  apostles  during  this  period  ?  Were  the 
local  bodies  of  Christians  organized;  if  so,  in  what  way?  Observe 
in  this  verse  the  term  "  church"  used  in  a  collective  sense  to  denote  all 
of  the  separate  communities  of  the  Christians  taken  as  a  whole ;  as  a 
matter  of  historical  fact,  was  the  term  yet  used  in  this  sense  at  this 
time,  or  is  it  a  term  which  came  into  use  later,  and  was  then  employed 
in  speaking  of  the  earlier  time  ? 

III.  Observations    and  Teachings. 

1.  Organization. —  Does  the  present  section  contribute  any  infor- 
mation upon  this  subject? 

2.  Environment. —  Paul  began  immediately  after  his  conversion  an 
active,  earnest  preaching  of  Jesus  as  Messiah,  to  the  Hellenistic  Jews 
in  Damascus,  and  later  he  attempted  the  same  in  Jerusalem. —  Three 
years  after  his  conversion  he  went  to  Jerusalem  to  visit  Peter,  intend- 
ing thus  to  establish  good  relations  with  the  original  apostles  in  his 
preaching  of  the  gospel,  and  to  learn  more  of  Jesus'  life  and  teaching. 
—  As  far  as  the  Acts  account  goes,  there  was  as  yet  no  presentation  of 
the  gospel  directly  to  the  Gentiles,  independently  of  Judaism  ;  even 
Paul  was  working  exclusively  among  Jews. —  The  presence  of  severe 
political  trouble,  and  the  conversion  of  Paul  the  chief  persecutor, 
caused  the  Jews  for  some  years  to  remit  their  hostility  to  the  Chris- 
tians.—  There  were  now  Christians  everywhere  in  Palestine,  and  the 
movement  prospered  greatly  during  this  period  of  peace. 


52  INDUCTIVE    STUDIES    IN    THE    ACTS. 

3.  Institutions. —  Does  the  present  section  contribute  any  informa- 
tion upon  this  subject  ? 

4.  Belief  and  teaching. —  Paul's  intellectual  ability,  his  thorough 
education  and  training,  his  broad  and  deep  knowledge  of  the  Old 
Testament,  and  his  spiritual  experience  of  Jesus,  all  combined  to  make 
him  a  most  efficient  preacher  of  the  gospel. 

5.  Daily  life. —  The  Christians  everywhere  were  increasing  in  faith 
and  piety,  living  worthily  of  their  profession,  and  rejoicing  in  the 
gospel. 

6.  Divine  guidance. —  Paul  became  at  once,  upon  his  conversion, 
one  of  the  most  prominent  advocates  of  Christianity. —  Yet,  contrary 
to  what  might  have  been  supposed,  it  was  God's  plan  that  he  should 
preach  the  gospel  to  Gentiles  rather  than  to  Jews,  and  his  early 
years  of  Christian  activity  were  spent  in  Syria  and  Cilicia. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  161-172  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  94-98  ;  Ramsay,  St.  Paul  the  Traveler,  pp.  380-382 ; 
Neander,  Planting  and  Training  of  the  Christian  Church,  Vol.  I,  pp.  91-98  ;  Vol.  II, 
pp.  94-104;  Farrar,  Life  and  Work  of  St.  Paul,  chs.  11  to  14;  Conybeare  and 
HowsON,  Life  and  Epistles  of  St.  Paul,  ch.  3. 


SEC.   II.     Peter's  tour  of  visitation  in  Palestine.      53 


Sec.  II.     PETER'S  TOUR  OF  VISITATION  AMONG  THE 
CHRISTIANS  OF  PALESTINE. 

Acts  9  :  32-43.  About  38-39  A.  D.  Circuit  through  Palestine. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.  9  :  32-35,  The  Healing  at  Lydda  and  its  Results. 
Par.  2.  9  :  36-43,  The  Miracle  and  the  Ministry  in  Joppa. 

Prepare  a  brief  abstract  of  the  material  contained  in  this  section. 

II.  Topics  for  Investigation. 

1.  Peter's  missionary  activities. —  Recall  what  happened  in  33  A.  D. 
which  spread  the  Christians  through  Palestine,  and  caused  the  forma- 
tion of  many  Christian  communities  in  a  large  number  of  places. 
What  would  be  the  duty  of  the  apostles,  as  leaders  in  the  gospel  move- 
ment, toward  these  unnumbered  local  bodies  of  disciples  ?  What  was 
done  in  the  case  of  the  Christian  converts  in  the  city  of  Samaria  {cf. 
Acts  8  :  14-17)  ?  Is  it  probable  that  similar  interest  was  shown  toward 
the  Christians  in  other  localities?  Why  should  Peter  in  particular 
undertake  to  make  a  tour  of  visitation  among  these  scattered  groups 
of  disciples  ?  What  could  he  do  to  help  them  ?  Were  the  apostles 
perhaps  frequently  away  from  Jerusalem  on  such  missions  {cf.  Gal. 
I  :  18,  19)?  When  did  Peter  set  out  upon  this  tour?  How  long  a 
time  may  we  suppose  it  to  have  occupied  ?  Can  we  at  all  trace  the 
route  which  he  took  ?  Where  do  we  find  him  at  the  close  of  the  tour  ? 
How  long  did  he  remain  at  Joppa  {cf.  vs.  43)  ?  How  was  this  journey 
of  Peter's  like,  and  how  different  from,  the  missionary  journeys  by 
which  Paul  at  a  later  time  spread  the  gospel  through  Asia  and 
Greece  ? 

2.  The  miracles  at  Lydda  and  Joppa. —  Indicate  upon  the  map  the 
location  of  Lydda,  Sharon,  and  Joppa.  How  had  Christianity  been 
introduced  into  these  places?  Note  the  use  in  vss.  13,  32,  and  41  of 
this  chapter  of  the  term  "saints"  to  designate  the  disciples;  was  it  a 
common  designation,  and  what  was  the  significance  of  it  ?  Consider 
Peter's  miracle-working   as   a  part   of  his   missionary  activity.     Was 


54  INDUCTIVE    STUDIES    IN    THE    ACTS. 

^neas  one  of  the  Lydda  Christians  ?  Was  palsy  a  common  affliction 
among  the  Jews  in  the  first  century  {cf.  Matt.  4:24;  8:6;  9  :  2-6  ; 
Acts  8:7)?  Compare  with  the  healing  of  ^neas  the  somewhat  similar 
cure  performed  by  Jesus  (Mark  2  :  1-12).  Observe  the  words  of  Peter 
in  invoking  the  cure  (vs.  34).  What  was  the  result  of  the  healing  of 
iEneas  upon  the  people  of  the  village  ?  What  was  the  chief  purpose 
of  the  miracle  ?  How  far  from  Lydda  was  Joppa  ?  What  is  told 
about  the  character  and  life  of  Tabitha  ?  Why  is  the  Greek  meaning 
of  her  name  noted  in  the  Acts  ?  When  did  her  death  take  place  (vs. 
37)?  Why  was  Peter  sent  for — was  it  for  the  comfort  and  sympathy 
of  his  presence,  or  with  the  hope  that  he  would  restore  her  to  life? 
Observe  the  indications  of  oriental  funeral  customs  in  vss.  37,  39. 
Why  are  the  "widows"  particularly  mentioned  (vss.  39,  41)?  Why 
was  not  Jesus'  name  used  in  raising  Tabitha  as  in  the  former  cure  (vs. 
40  ;  cf.  vs.  34)?  What  was  the  purpose  of  this  miracle  ?  What  was  its 
effect  upon  the  people  of  Joppa  ?  Compare  with  this  miracle  of  res- 
toration the  raising  of  Jairus'  daughter  by  Jesus  (Mark  5  :  22,  23, 
38-42). 

3.  Peter's  preparation  for  his  coming  experience. —  In  what  ways 
would  this  extended  tour  among  the  Palestinian  Christians  prepare 
Peter  for  a  larger  and  higher  view  of  Christianity  ?  In  view  of  Jewish 
abhorrence  of  the  tanner's  trade,  what  does  Peter's  long  stay  with 
Simon  the  tanner  (vs.  43)  indicate  as  to  his  relation  to  Jewish  ceremo- 
nialism ?  As  a  Galilean  was  he  comparatively  free  from  such  scruples, 
although  observing  the  essential  restrictions  regarding  the  clean  and 
unclean  ?  Was  Peter,  as  compared  with  the  other  apostles,  the  one 
best  fitted  to  comprehend  and  to  carry  forward  the  universal  gospel  as 
taught  by  Christ  and  now  to  be  retaught  him  by  special  revelation  in 
Joppa  and  special  illustration  in  C^sarea? 

III.  Observations  and  Teachings. 

1.  Organization. —  Peter  made  a  missionary  tour  among  the  local 
bodies  of  disciples  in  Palestine,  for  the  purpose  of  assisting  them  and 
directing  them  in  their  organization,  internal  Christian  life,  and  evan- 
gelizing work. 

2.  Environment. —  The  inhabitants  of  Lydda  and  Joppa  were  in 
sympathy  with  the  Christians  and  many  converts  were  made  by  Peter's 
miracles  among  them. 

3.  Institutions. —  Kneeling  to  pray  seems  to  have  been  one  of  the 
customary  religious  forms  among  the  primitive  Christians. 


SEC.    II.       Peter's  TOUR  OF  VISITATION  IN  PALESTINE.  55 

4.  Belief  atid  teaching. —  Jesus  Christ  was  the  source  of  the  mirac- 
ulous healing,  and  many  were  led  to  believe  in  him  because  of  it. — 
Peter  manifested  in  conduct  and  disposition  a  readiness  to  receive 
the  divine  revelation  which  was  about  to  be  given  him. 

5.  Daily  ^z/>.  — Miracle-working  was  still  a  part  of  the  apostolic 
activity  and  a  means  of  large  accessions  to  the  gospel. —  The  Acts 
narrative  leaves  Paul  at  work  in  Cilicia  while  it  turns  to  note  the  prep- 
aration of  Peter  for  his  experience  with  Cornelius. 

6.  Divine  guidance. —  The  gospel  was  greatly  advanced  in  Lydda 
and  Joppa  by  God's  manifest  presence  among  them  in  the  healing  of 
^neas  and  the  restoration  of  Tabitha  to  life.— The  saintly  character 
and  useful  life  of  Tabitha  were  still  more  impressed  upon  all  by  her 
living  again  among  them. 

Literature.— \!l^^ov\.  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  Bible  Dictionary, 
articles  ^Eneas,  Dorcas,  Joppa,  Lydda,  Peter.  Only  the  briefest  mention  of  these 
incidents  is  made  in  other  books  than  the  commentaries. 


56  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   12.     PETER    RETAUGHT    THE    FREEDOM  OF    CHRIS- 
TIANITY   FROM    JUDAISM. 

Acts  10: 1-48.  About  40  A.  D.  Joppa,  Cfesarea. 

I.  Study  of  the  Facts. 
Let  the  following  subclassification  of  the  material   in  this  section 
be  verified,  corrected  or  improved  : 

Par.   I.    10:  1-8,         The  Divine  Communication  to  Cornelius. 
Par.   2.    10:9-16,       The  Divine  Communication  to  Peter. 
Par.  3.    10  :  i7-23a,  Peter  and  the  Messengers  of  Cornelius. 
Par.  4.    10  :  235-23,  Peter's  Mission  to  Caesarea. 
Par.   5.    10:34-43,    Peter's  Address  to  Cornelius  and  his  Friends. 
Par.  6.    10:44-48,    Gentiles  Received  as  such  into  Christian  Fel- 
lowship. 

r.  Prepare  a  brief  abstract  of  the  material  contained  in  this  section, 
noting  the  chief  facts  and  recounting  them  in  your  own  language. 

2.  Write  out  a  careful  paraphrase  of  Peter's  address  (vss.  34-43), 
reproducing  as  exactly  as  possible  the  thought  and  the  spirit  of  the  text. 

II.  Topics  for  Investigation. 
1.  Cornelius  and  his  vision. — Locate  Caesarea  upon  the  map,  and 
learn  something  about  the  city  as  it  was  at  that  time.  Ascertain 
what  can  be  known  about  Cornelius,  as  to  his  nationality,  his  official 
position,  and  the  occasion  of  his  residence  in  Caesarea.  Look  up 
other  New  Testament  references  to  centurions.  What  information  is 
given  as  to  his  character  and  religious  life  {cf.  vss.  2,  22)?  Explain 
vs.  4,  last  clause  {cf.  vs.  31).  What  was  his  relation  to  the  religion  of 
the  Jews?  Were  such  as  he  peculiarly  prepared  for  receiving  the  gos- 
pel ?  Was  Cornelius  somewhat  acquainted  with  the  facts  of  Christ's 
life  {cf.  vss.  37,  38)?  State  the  circumstances  under  which  the  vision 
was  given  to  Cornelius.  What  was  the  substance  of  the  vision  ?  What 
was  the  nature  of  it  ?  What  was  the  purpose  of  it  ?  Why  was  a  super- 
natural communication  necessary  in  this  instance?  Compare  with  each 
other  the  four  accounts  of  this  vision  (10  :  3-6,  22,  30-33  ;  11:13,  m); 
noting  and  explaining  any  divergences  in  the  reports.  Why  does  the 
narrator  dwell  at  so  much  length,  and  with  so  much  repetition,  upon 
this  incident  ? 


SEC.    12,       PETER   RETAUGHT  THE   FREEDOM   OF  CHRISTIANITY.      57 

2.  The  revelation  to  jP<f/^r.— What  were  the  circumstances  under 
which  Peter  also  received  a  divine  communication  ?  Note  the  oriental 
customs  alluded  to  in  vs.  9,  last  clause.  Compare  the  account  of  this 
in  10:9-16  with  that  given  in  11:5-10,  explaining  the  variations. 
What  was  the  difference  between  a  trance  (vs.  10,  ekstasis)  and  a  vision 
(vs.  2„horania)}  Consider  how  this  special  manifestation  to  Peter  cor- 
responds to  and  complements  that  given  Cornelius.  What  was  the 
substance  of  Peter's  trance?  Note  that  it  attaches  to  Peter's  natural 
condition  of  hunger.  Why  must  Peter  be  taught  this  truth  of  the 
universal  and  spiritual  nature  of  the  gospel  in  this  special  way?  When 
did  the  meaning  of  the  revelation  become  clear  to  him?  Before  the 
trance,  what  was  Peter's  position  regarding  the  clean  and  the  unclean, 
and  why  {cf.  Lev.  11;  Deut.  14  ;  Dan.  i:  8-12)?  When  did  this  cere- 
monial legislation  arise  among  the  Jews  ?  W^hat  was  the  purpose  of 
such  distinctions  and  restrictions?  What  had  been  Jesus'  teaching 
regarding  them  {cf.  Mark  7:  i-io)?  Why  was  the  whole  system  super- 
seded by  Christianity?  Compare  Paul's  teaching  upon  this  matter 
{ef.  Rom.  2:28,  29;  14:  14).  How  was  it  possible  for  the  apostles, 
and  for  the  most  part  the  disciples,  to  fail  so  completely  in  appre- 
hending Jesus'  emphatic  and  clear  condemnation  of  Jewish  cere- 
monialism ? 

3.  Peter's  address  to  Cornelius  and  his  friends. —  Consider  the  fol- 
lowing analysis  of  Peter's  speech  :  a)  a  declaration  that  Christianity 
is  for  all  who  will ;  b)  an  appeal  for  its  acceptance  by  preaching  Jesus, 
as  to  his  person,  his  work,  his  death,  his  resurrection,  and  his  exalta- 
tion ;  c)  a  prophetical  substantiation  of  this ;  d)  an  announcement  of 
redemption  and  forgiveness  of  sins  through  Christ.  Should  it  be 
inferred  from  10  :  44;  11:15  that  Peter  was  interrupted  in  his  speech 
by  the  coming  of  the  Spirit  upon  them,  so  that  he  did  not  finish  what 
he  had  intended  to  say  ?  Compare  Peter's  address  on  this  occasion 
with  those  previously  recorded  of  him  {cf.  2  :  14-36;  3  :  12-26;  4  :  8-12; 
5  :  29-32),  and  observe  what  is  peculiar  to  this  address.  Consider  care- 
fully all  of  Peter's  statements  about  Jesus  in  his  words  to  Cornelius. 
What  is  Peter's  teaching  in  vss.  34,  35  concerning  the  relation  of  the 
devout  and  good  Gentiles  to  God  —  that  they  are  acceptable  without 
becoming  Christians,  or  that  they  are  peculiarly  ready  for  Christianity 
{cf.  Rom.  10:  12,  13)?  How  does  vs.  43  stand  in  doctrinal  relation 
with  vss.  34,  35  ?  Observe  how  Peter  adapts  his  argument  to  his 
hearers,  subordinating  the  argument  from  Jewish  prophecy  because 
those  to  whom  he  spoke  were  Gentiles. 


58  INDUCTIVE    STUDIES    IN    THE    ACTS. 

4.  The  Gentile  Pentecost. — Observe  that  Peter  in  11:17  regards  this 
impartation  of  the  Holy  Spirit  to  the  Gentiles  as  parallel  with  that  of 
Pentecost  to  the  Jews  (Acts  2).  Compare  the  two  events  as  to  time, 
circumstances,  phenomena,  and  importance.  Why  in  this  case  did  the 
Spirit  baptism  precede  the  water  baptism?  Did  the  latter  indicate  the 
acceptance  of  these  Gentile  converts  into  the  Christian  fellowship  of 
the  disciples,  while  the  former  indicated  their  acceptance  by  God  ? 
Why  were  they  not  baptized  into  the  Father,  Son,  and  Holy  Ghost  (vs. 
48,  cf.  Matt.  28:  19)?  Previous  to  this  Cornelius  event,  what  was  the 
conception  of  the  apostles  as  to  the  salvation  of  the  Gentiles  ?  How 
was  this  different  from  Christ's  conception,  and  why  ?  How  came  it 
that  this  tremendous  truth  of  the  gospel  was  not  developed  and 
enforced  by  Christ  himself,  but  was  left  for  the  primitive  Christians  to 
realize?  Was  the  question  of  admitting  Gentiles  directly  into  Chris- 
tianity without  conformity  to  Judaism  faced  by  Peter  for  the  first  time 
at  C^esarea?  Why  was  Peter  divinely  chosen  to  decide  this  important 
matter?  What  light  had  already  been  thrown  upon  the  problem  by  the 
preaching  of  Stephen?  Explain  how  a  step  in  this  direction  had 
already  been  taken  by  the  apostles  in  their  recognition  of  the  Samar- 
itan Christians. 

HI.    Observations  and  Teachings. 

1.  Organization. —  Up  to  this  point  all  the  disciples  had  been  Jews 
either  by  birth  or  by  adoption ;  now,  in  the  case  of  Cornelius  and  his 
friends.  Gentiles  were  admitted  as  such  into  Christian  fellowship. 

2.  Environment. — Cornelius  was  one  of  a  large  class  of  Gentiles 
who,  disgusted  with  their  national  pagan  religions,  had  accepted  the 
spiritual  religion  of  the  Jews  as  worthier  and  more  satisfactory  ;  yet  he 
and  his  class  were  anxious  for  some  form  of  religion  still  better,  as 
their  interest  in  Christianity  attested. 

3.  Institutions. —  The  observance  of  the  Jewish  ceremonial  law  was 
a  feature  of  the  life  of  most  of  the  Christians,  though  it  may  be  inferred 
that  the  followers  of  Stephen  were  free  from  it. — The  new  Gentile  con- 
verts were  baptized  in  the  name  of  Jesus  Christ. 

4.  Belief  and  teaching. —  Previous  to  the  Cornelius  event  all  of  the 
apostles  and  the  great  body  of  disciples  held  that,  while  the  gospel  was 
also  for  and  should  be  preached  to  the  Gentiles,  nevertheless  they  could 
become  Christians  only  after  they  had  become  Jews  by  submitting  to 
the  rite  of  circumcision  and  conforming  to  Jewish  customs  in  general. — 
This  was  not  Jesus'  teaching,  and  Stephen  had  attacked  its  externalism ; 


SEC.    12.       PETER  RETAUGHT  THE  FREEDOM  OF  CHRISTIANITY.      59 

by  Peter's  experience  with  Cornelius  he  was  led  to  see  and  acknowledge 
that  the  gospel  was  universal  and  spiritual. 

5.  Daily  life. — Peter  was  accompanied  upon  this  occasion  by  six 
Jewish  Christians  from  Joppa  who  acted  as  witnesses,  advisers,  and 
assistants  in  this  critical  experience. 

6.  Divine  guidance. —  The  Holy  Spirit  was  imparted  to  the  Gentile 
converts  with  much  the  same  circumstance  and  impressiveness  as  to  the 
Jewish  converts  on  the  day  of  Pentecost. — The  time  had  come,  in  God's 
providence,  for  an  expansion  of  the  gospel  which  would  embrace  both 
Jews  and  Gentiles,  and  on  an  equal  footing. — Peter  was  sinedpir  to 
declare  that  Christianity  was  for  all,  independently  of  Judaism,  and  he 
preached  Jesus  in  the  essential  aspects  of  his  person  and  work. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  101-108 ;  Weizsacker,  Apostolic  Age  of 
the  Christian  Church,  Vol.  I,  pp.  103,  104 ;  Neander,  Planting  and  Training  of  the 
Christian  Church,  Vol.  I,  pp.  66-76;  Vol.  II,  pp.  81-87;  Farrar,  Life  and  Work  of 
St.  Paul,  chap.  15 ;  CoNYBEARE  AND  HowsON,  Life  and  Epistles  of  St.  Paul,  chap.  4 ; 
Stifler,  Introduction  to  the  Book  of  Acts,  sec.  ix;  Bible  Dictionary,  articles 
Cassarea,  Centurion,  Cornelius,  House,  Peter,  Unclean  Meats,  Vision. 


60  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.  13.    CONCURRENCE  OF  THE  JERUSALEM  CHRISTIANS 
IN   PETER'S  ACTION. 

Acts  II  :  1-18.  About  40  A.  D.  Jerusalem. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  pf  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.  11:  1-3,    Peter  Called  to  Account  by  the  Jerusalem  Christians. 
Par.  2.  11:4-17,  His   Report  and   Defense   of   his   Reception  of  Cor- 
nelius. 
Par.  3.  11:18,      Concurrence  of  Jerusalem  Christians  in  Peter's  Action. 

Prepare  a  brief  abstract  of  the  material  contained  in  this  section. 

II.  Topics  for  Investigation. 

1 .  The  self-justification  of  Peter. — Was  Peter  summoned  to  Jerusalem 
to  explain  his  action,  or  was  his  return  simply  awaited  ?  Trace  upon 
the  map  the  route  which  Peter  would  probably  take  in  returning  from 
Csesarea  to  Jerusalem.  In  view  of  Peter's  patient,  painstaking  presen- 
tation of  the  matter,  what  importance  did  he  consider  it  to  have  ?  Was 
his  simple  narration  of  his  divinely  arranged  experience  the  best  cal- 
culated to  carry  conviction  and  acceptance  of  the  newly  developed 
truth?'  How  was  he  supported  by  the  six  Joppa  witnesses  who  had 
been  at  Caesarea,  and  were  now  present  at  Jerusalem  (vs.  12,  cf.  10:  23)? 
Compare  carefully  the  account  in  vss.  5-14  with  the  parallel  account  in 
chap.  10,  explaining  such  variations  as  appear.  Consider  Peter's 
syllogistic  argument  in  vss.  16,  17:  a)  the  disciples  of  Jesus  were  to 
receive  the  baptism  of  the  Holy  Spirit ;  b)  the  Gentiles  had  received 
that  baptism  ;  c)  therefore  the  Gentiles  were  disciples.  How  does  Peter 
regard  this  event  as  compared  with  the  Jewish  Pentecost  of  Acts  2  ? 
What  was  Peter's  conclusion  from  this  Cornelius  experience  ?  How 
did  this  differ  from  his  previous  conceptions  ? 

2.  Concurrence  of  the  Jerusalem  Christians. —  Exactly  what  was  the 
ground  of  the  objections  raised  against  Peter's  relations  to  Cornelius? 
Explain  in  detail  the  meaning  and  allusions  of  vs.  3  {cf.  Acts  10:28; 
Mark  2:16).  Who  were  the  persons  who  found  fault  with  Peter 
(explain  the  phrase  (vs.  2)  "they  that  were  of  the  circumcision")? 
What  proportion  of  the  Jerusalem  Christians  joined  in  this  condemna- 


SEC.     13.       JERUSALEM    CONCURRENCE    IN    PETER's    ACTION.      61 

tion  ?  What  previous  experiences  should  have  prepared  them,  and  in 
some  measure  did  prepare  them,  for  this  admission  to  Christianity  of 
Cornelius  and  his  friends  {cf.  chaps.  6,  7,  8,  9)?  What  was  the  effect 
of  Peter's  argument  in  defense  of  his  Csesarean  action  upon  the  Jerusa- 
lem Christians  ?  As  recognized  leader  in  the  Christian  movement 
would  his  influence  be  very  great  ?  What  then  was  the  decision  of  the 
Jerusalem  Christians  regarding  Peter's  admission  of  Cornelius  and  his 
friends  to  full  Christian  fellowship  ?  Was  this  decision  regarded  as 
establishing  a  principle  and  precedent,  or  was  the  Cornelius  case  looked 
upon  as  exceptional  (compare  the  attitude  of  the  Jerusalem  Christians 
ten  years  later  as  it  appears  in  Acts  15)? 

III.    Observations  and  Teachings. 

1.  Organization. — The  Jerusalem  Christians  concur  heartily  in  the 
reception  of  the  Gentiles,  Cornelius  and  his  friends,  into  Christian  fel- 
lowship. 

2.  Environment.- — Does  the  present  section  contribute  any  informa- 
tion on  this  subject? 

3.  Institutions. —  Some  of  the  Christians  were  exceedingly  tenacious 
of  their  Jewish  notions  about  the  ceremonially  clean  and  unclean,  while 
perhaps  the  larger  portion  were  inclined  to  liberality  in  the  matter, 
though  quite  unwilling  to  abandon  the  system. 

4.  Belief  and  teaching. — Peter's  simple  presentation  of  the  facts, 
supported  by  the  testimony  of  his  six  Jewish-Christian  companions 
from  Joppa,  persuaded  the  Christians  of  Jerusalem  to  recognize  the 
Gentile  converts,  and  at  least  for  this  one  instance  to  admit  the  princi- 
ple that  Christianity  was  independent  of  Judaism. 

5.  Daily  life.- — The  deliberative  action  and  wise  decision  in  the 
Cornelius  matter  vvere  the  forerunners  of  the  great  conference  at  Jeru- 
salem ten  years  later. 

6.  Divine  guidance. — The  argument  from  experience  is  the  great 
argument  for  any  truth  ;  God  leads  men  through  and  by  means  of  their 
experiences. 

Literature. — The  same  as  that  cited  under  the  previous  section,  which  see. 


62  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.  14.  FIRST  MENTION  OF  THE  GENTILE-CHRISTIAN  COM- 
MUNITY AT  ANTIOCH  (FOUNDED  SOON  AFTER  33  A.  D.). 

Acts  II:  ig-30.  About  40-45  A.  D.  Antioch. 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section 
be  verified,  corrected,  or  improved  : 

Par.  I.   11:  19-21,  The  Beginning  of  the  Gospel  in  Antioch. 
Par.  2.   11:  22-26,  Growth  of  the  Church,  Barnabas  and  Paul  Leaders. 
Par.  3.   11:27-30,  Antioch  Christians  Assist  their  Brethren   in  Judea. 

Prepare  a  careful  abstract  of  the  facts  recorded  in  this  section. 

II.     Topics  for  Investigation. 

1.  Establishment  of  Christianity  in  Antioch. — Does  vs.  19  follow  in 
time  immediately  upon  the  preceding  section,  so  that  the  introduction 
of  Christianity  into  Antioch  came  in  the  year  40  or  41  A.  D.;  or,  does 
vs.  19  connect  chronologically  with  Acts  8  :  i,  4,  so  that  the  gospel  mis- 
sionaries reached  Antioch  very  soon  after  the  death  of  Stephen,  there- 
fore in  33  or  34  A.  D.?  Ascertain  something  about  the  city  of  Antioch 
at  this  time — its  location,  size,  nationalities  among  its  population, 
political  relations,  general  religious  condition.  Observe  two  classes  of 
gospel  missionaries  who  reached  Antioch  —  those  who  would  present 
the  gospel  only  to  Jews,  and  those  of  Cyprus  and  Cyrene  who  preached 
to  the  Gentiles  also.  Consider  carefully  the  variant  reading  in  vs.  20, 
"Greeks,"  mg.  rdg.  "Grecian  Jews,"  and  show  from  the  context  how 
the  text  reading  is  the  correct  one.  Why  this  difference  of  policy 
between  the  two  classes  of  missionaries  in  Antioch  ?  Which  class  had 
the  greater  success,  and  why  ?  What  was  the  importance  of  this  step 
—  the  giving  of  the  gospel  to  the  Gentiles  without  requiring  them  to 
conform  to  Jewish  rites  and  customs?  How  came  these  missionaries 
to  take  it  —  had  they  teaching  to  that  effect  from  Jesus  and  Stephen, 
or  had  they  any  precedent  for  this  action  ? 

2.  The  Antioch  church  and  the  Jerusalem  church. — How  long  after 
the  introduction  of  the  gospel  into  Antioch  before  word  reached  Jeru- 
salem that  a  Gentile-Christian  church  was  growing  up  there  ? 
Although  the  Christians  of  Antioch  were  mainly  Gentiles,  were  there 
also  Jews  among  them  {cf.  Gal.  2  :  11-13)?     Why  would  the  Jerusalem 


SEC.     14.       THE    GENTILE-CHRISTIANS    AT    ANTIOCH.  63 

church  be  especially  interested  in  the  Antioch  church  ?  What  was 
their  purpose  in  sending  to  Antioch  a  delegate  or  representative  {cf. 
Acts  8:14-17)?  Why  was  Barnabas  chosen  for  this  mission  (<:/.  Acts 
4:36,37;  9:27)?  How  did  he  find  things  in  Antioch?  Why  was 
he  so  willing  to  recognize  the  legitimacy  and  success  of  the  new  prac- 
tice of  offering  the  gospel  directly  to  the  Gentiles,  regardless  of  Juda- 
ism ?  Would  the  Jerusalem  church  as  readily  agree  to  the  new  move- 
ment ?  Why  is  no  mention  made  of  Barnabas'  report  to  the  Jerusalem 
church,  and  its  action  ?  Who  was  secured  to  assist  in  the  work  at 
Antioch  ?  Why  was  he  chosen  ?  In  what  year  was  this  ?  Where  was 
Paul,  and  how  engaged,  at  the  time  that  he  was  called  to  work  in  the 
Antioch  church  ?  Had  he  had  any  previous  relation  to  this  church, 
anything  to  do  with  the  founding  of  it  ?  Was  the  Antioch  church 
henceforth  to  be  the  center  of  and  leader  in  the  Gentile-Christian 
movement  ?  What  new  name  for  the  "disciples"  grew  up  at  Antioch  ? 
Did  the  name  originate  with  the  Gentiles  rather  than  with  the  Jews  or 
with  the  disciples  themselves  ?  Compare  Acts  26  :  28  ;  i  Peter  4  :  16,  the 
only  other  occurrences  of  the  title  "Christians"  in  the  New  Testament. 
Was  the  new  name  a  naturally  formed  one  (compare  "Herodians" 
to  denote  the  followers  of  Herod)  for  distinguishing  the  disciples  from 
other  religious  bodies  ? 

3.  Prophets  and  elders  among  the  primitive  Christians. —  Is  this  the 
first  mention  (vs.  27)  of  prophets  in  the  Acts?  When  did  they  arise? 
What  particular  service  did  they  render  {cf.  Acts  2:17;  13:1;  15:  32; 
19:6;  21:1  o,  11;  Rom.  12:6;  I  Cor.  12:2 8,  29;  13:2,  8;  14:22- 
40)?  Was  prediction  of  future  events  a  part  of  their  work;  if  so,  to 
what  extent?  Why  did  prophets  from  Jerusalem  go  down  to  Antioch 
in  43  or  44  A.  D.?  Consider  Agabus'  prediction  of  the  famine  {cf. 
Acts  21  :  10,  11);  what  was  the  purpose  of  the  prediction?  Ascertain 
what  you  can  about  the  famine  which  came  a  little  later,  perhaps  in  45 
or  46  A.  D.  Was  the  extent  of  the  famine  correctly  stated  in  vs.  28 
("over  all  the  world")?  What  did  the  disciples  in  Antioch  do  for 
their  Jerusalem  brethren?  How  could  the  Antioch  Christians  spare 
the  relief  which  they  sent  to  Judea?  How  was  this  assistance  sent? 
Why  were  Barnabas  and  Paul  the  bearers  of  it?  To  whom  in  Jerusa- 
lem did  they  deliver  it?  Note  that  we  have  in  vs.  30  the  first  men- 
tion of  elders  among  the  primitive  Christians.  What  seems  from  this 
passage  to  have  been  their  function  as  church  officers?  Were  they  the 
ruling  officers  in  each  church?  Had  each  church  one  only,  or  several? 
When  and  how  did  the  formal  office  of  elder  in  the  Christian  organiza- 


64  INDUCTIVE    STUDIES    IN    THE    ACTS. 

tion  arise?  Was  it  perhaps  after  the  dispersion  of  the  Christians  from 
Jerusalem,  when  there  grew  up  Christian  communities  in  many  places,  and 
there  came  the  need  for  local  governing  officers?  What  authority  had  the 
elders?  Was  there  at  this  time  any  other  formal  office  among  the  Chris- 
tians except  that  of  deacons  (Acts  6  :  i-6)  and  elders?  Compare  the 
Christian  office  of  elder  with  the  similar  office  in  the  Jewish  synagogue. 

III.     Observations  and  Teachings. 

1.  Organization. —  The  prophets  among  the  primitive  Christians 
were  a  class  of  inspired  teachers  of  the  gospel,  to  whom  the  power  of 
prediction  was  sometimes  given  ;  they  were  not  formal  church  officers. 
—  The  formal  office  of  elder  in  the  organization  of  the  Christian 
churches  is  incidentally  mentioned  ;  the  elders  were  probably  the  ruling 
officers  in  the  local  communities  of  Christians,  presumably  several  to 
each  such  community,  and  exercising  an  authority  delegated  by  the 
local  body  of  Christians  of  which  they  were  the  officers. 

2.  Environment. —  Hellenistic  Christians,  soon  after  the  dispersion 
from  Jerusalem,  presented  the  gospel  to  the  Gentiles  in  Antioch  inde- 
pendently of  Judaism,  and  their  labors  won  large  and  significant  success. 

3.  Institutions. —  The  title  of  Christians  was  about  this  time  given  by 
the  Gentiles  to  the  disciples  of  Christ,  a  simple  distinguishing  term 
constructed  after  the  Roman  manner  of  forming  appellations. 

4.  Belief  and  teaching. —  It  was  Hellenistic  Christians,  probably  the 
followers  of  Stephen,  who  practically  put  into  effect  at  Antioch  the 
universal  idea  of  the  gospel,  which  made  it  a  religion  not  only  for  Jews 
but  equally  for  Gentiles  without  conformity  to  Judaism. 

5.  Daily  life. — The  Antioch  disciples  showed  a  true  Christian  spirit 
of  brotherhood  in  sending  relief  to  their  Jerusalem  brethren  who  were 
in  distress  because  of  the  famine. 

6.  Divine  guidance. — The  courageous  advance  into  the  realization  of 
the  universal  gospel  was  inspired,  guided,  and  richly  blessed  by  God. — 
It  was  only  slowly,  through  many  years,  that  Paul  was  being  prepared 
for  and  started  upon  his  great  career  as  the  missionary  of  the  Gentiles. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  108-112  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  104-108;  Ramsay,  St.  Paul  the  Traveler,  pp.  48-51 ; 
Neander,  Planting  and  Training  of  the  Christian  Church,  Vol.  I,  pp.  99-101 :  Farrar, 
Life  and  Work  of  St.  Paul,  chap.  16;  Conybeare  and  Howson,  Life  and  Epistles 
of  St.  Paul,  chap.  4  ;  Stifler,  Introduction  to  the  Book  of  Acts,  sec.  x;  Bible  Dic- 
tionary, articles  Agabus,  Antioch,  Barnabas,  Claudius,  Cyprus,  Cyrene,  Elders, 
Phoenicia,  Prophets. 


SpC.    15.    PERSECUTION  OF  JERUSALEM  CHRISTIANS  BY  HEROD.        65 


Sec.  15.    PERSECUTION  OF  THE  JERUSALEM  CHRISTIANS 

BY  HEROD. 

Acts  12:1-25.  44  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 
Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.   I.   12:1,2,       Martyrdom  of  the  Apostle  James. 

Par.   2.   12:3-10,     Frustrated  Attempt  to  put  Peter  to  Death. 

Par.  3.   12  :  11-17,  Peter  Withdraws  for  Safety  from  Jerusalem. 

Par.  4.   12:18-23,  Herod's  Self-Glorification  and  Death. 

Par.   5.   12:24,  25,  Growth    of    the    Gospel    and    Return    of    the 

Antioch  Delegates. 
Prepare  a  careful  abstract  of  the  facts  recorded  in  this  section. 

II.     Topics  for  Investigation. 

1.  The  martyr  death  of  James  the  apostle. — The  deeds  and  death  of 
Herod  recorded  in  Acts  12  took  place  in  the  year  44  A.  D.;  this  date 
is  fixed  by  Josephus,  and  is  perhaps  the  most  certain  date  in  the  Acts 
history.  The  famine  mentioned  in  11:27-30,  and  the  consequent 
visit  of  Barnabas  and  Paul,  could  not  have  come  until  a  year  or  two 
later,  45  or  46  A.  D.  Consider  then  that  chap.  12  does  not  follow 
chronologically  upon  chap.  11,  and  that  between  vss.  23  and  25  of 
chap.  12  there  intervenes  one  year  or  two.  Which  one  of  the  Herods 
is  this  (vs.  i)  ?  What  was  his  relation  to  the  Romans,  to  the  Jews,  and 
to  the  Christians  ?  Why  did  he  undertake  this  persecution  of  Chris- 
tianity {cf.  vs.  3)?  Ex}:)lain  the  fact  that  it  is  not  now  the  Jewish 
religious  leaders,  but  the  Jewish  civil  ruler,  who  is  the  persecutor. 
Why  did  he  choose  James  as  his  first  victim  ?  Which  James  was  this 
—  the  apostle  (Matt.  4:21),  or  the  brother  of  Jesus  {cf.  vs.  17)  ?  Do 
we  know  anything  about  him  in  the  period  between  Jesus'  ascension 
and  his  own  martyrdom  ;  if  not,  why  not  ?  Why  does  the  martyr 
death  of  James  receive  such  brief  mention  in  Acts  ?  On  James' 
martyrdom  compare  Matt.  20  :  20-23.  What  was  the  effect  of  his 
death  upon  the  Christians  ? 

2.  The  deliverance  and  withdrawal  of  Peter. — Why  was  it  at  the 
Passover  season  (vss.  3,  4)  that  Herod  began  his  persecution  {cf.  vs.  11, 
last  clause)  ?     Did  he  intend  to  put  Peter  also  to  death  ?     State  briefly 


66  INDUCTIVE    STUDIES    IN    THE    ACTS. 

the  facts  of  Peter's  imprisonment  and  providential  deliverance.  What 
was  the  nature  and  the  amount  of  the  miraculous  involved  in  this  ? 
Why  has  so  extended  an  account  of  this  event  been  given  ?  Was 
Peter's  release  in  answer  to  the  prayer  of  his  fellow-Christians  (vs.  5)  ? 
What  was  the  feeling  of  the  primitive  Christians  with  reference  to 
God's  care  and  provision  for  them  ?  State  briefly  what  Peter  did  after 
his  release.  Why  were  the  disciples  gathered  at  Mary's  house  ?  What 
was  Peter's  message  to  them  ?  Why  did  he  leave  Jerusalem  ?  Com- 
pare with  this  his  action  at  an  earlier  time,  Acts  5  :  17-23.  Compare 
Paul's  action,  Acts  9:23-25.  Whither  did  Peter  go  from  the  city? 
How  long  was  he  absent,  and  what  was  he  doing  during  his  absence  ? 

3.  Herod'' s  self-glorification  and  death. — Ascertain  the  main  facts  as 
to  the  number,  the  nationality,  the  business,  and  the  characteristics  of 
the  people  of  Tyre  and  Sidon.  What  relations  did  they  at  this  time 
sustain  to  Judea  ?  Why  was  Herod  displeased  with  them  ?  How  was 
their  country  dependent  upon  Palestine  (cf.  1  Kings  5:1-12;  Ezek. 
27  :  16,  17)?  Had  Herod  shown  his  displeasure  by  restricting  their 
commerce  with  his  own  country  ?  What  was  the  mission  of  the 
embassy  ?  On  what  occasion  did  Herod  publicly  receive  the  ambas- 
sadors from  Tyre  and  Sidon  ?  Did  he  probably  decide  the  matter  in 
their  favor,  since  his  own  subjects  were  pleased,  and  they  would  not 
like  their  trade  relations  disturbed  ?  Compare  the  account  of  this 
event  given  by  Josephus  {^Jewish  Antiquities,  19,  8,  2;  also  18,  6-8), 
which  supplements  Luke's  account.  Observe  that  this  matter  of  the 
Phoenician  embassy  is  introduced  into  the  Acts  narrative  to  show 
Herod's  inordinate  passion  for  display  and  the  praise  of  men  [cf.  vss. 
21,  22).  What  is  known  as  to  the  previous  career  and  the  character 
of  Herod  Agrippa  I  ?  Was  this  act  of  self-glorification  in  keeping 
with  them  ?  Consider  the  cause  and  the  nature  of  the  disease  with 
which  he  was  smitten.  How  soon  did  his  death  follow  ?  Compare 
Josephus'  account  of  his  death  {Jewish  Antiquities,  8,  2).  Is  this 
miserable  death  of  Herod  to  be  looked  upon  as  a  divine  judgment 
against  him  for  his  vanity  and  cruelty  ?  Consider  the  death  from  a 
similar  cause  of  Antiochus  Epiphanes  (2  Mace.  9  :  9),  Herod  the  Great 
(Josephus' y^ww^  Antiquities,  17,  6,  5),  Philip  H,  of  Spain,  and  others 
(see  Camb.  Bible,  in  he) 

4.  Condition  of  Christianity  in  44  A.D. —  Observe  that  the  Book 
of  Acts  is  divided  into  two  main  sections,  the  first  section  closing  with 
chap.  12.  In  this  portion  Peter  has  been  the  chief  figure,  Jerusalem 
the  center,  and  Palestine  mainly  the  field  of  Christianity.     In  the  sec- 


SEC.    15.    PERSECUTION  OF  JERUSALEM  CHRISTIANS  BV  HEROD.        67 

ond  section  of  Acts,  from  chap.  13  to  the  end,  Paul  will  be  the  chief 
figure,  Antioch  the  center,  and  the  Gentile  world  the  field  of  Chris- 
tianity. After  chap.  12  Peter  does  not  again  appear  in  the  history 
except  at  the  Jerusalem  conference  in  chap.  15.  It  will  be  desirable, 
therefore,  to  note  the  condition  of  Christianity  at  this  time.  What  was 
its  territorial  extent  ?  Which  were  the  great  centers  of  Christian  activ- 
ity ?  Who  were  the  prominent  workers  ?  What  was  the  environment 
of  the  church  at  this  time  as  to  the  Pharisees,  Sadducees,  common  peo- 
ple, and  civil  power  ?  How  did  Herod's  persecution  differ  from  former 
ones  ?  What  was  the  status  of  Christianity  as  to  numbers  and  influ- 
ence ?  What  was  the  attitude  and  practice  of  the  Christians  at  this 
time  regarding  the  admission  of  Gentiles  to  Christianity  ? 

HI.  Observations  and  Teachings. 

1.  Organization. —  Does  the  present  section  contribute  any  infor- 
mation on  this  subject  ? 

2.  Environment. — -Herod  conducted  this  short  but  severe  persecu- 
tion of  the  Christians  out  of  a  desire  to  ingratiate  himself  with  the 
Jews  and  with  a  spirit  of  sheer  cruelty. 

3.  Institutions. — A  meeting  of  Christians  for  special  prayer  for  Peter, 
and  presumably  for  themselves,  was  held  at  night  for  safety  ;  such  meet- 
ings afterward  became  common,  for  safety  and  for  their  special  solemnity. 

4.  Belief  and  teaching. —  The  faithful,  united  prayer  of  Christ's 
disciples  prepares  the  way  for  marked  manifestations  of  God's  pres- 
ence and  blessing. —  Christian  wisdom  enjoins  prudence  and  self- 
preservation  except  in  special  emergencies ;  the  apostles  repeatedly 
fled  from  danger  which  threatened  them. 

5.  Daily  life. — James  the  apostle  seems  to  have  been  the  first  of 
the  Twelve  to  die  as  a  martyr.  —  Peter  was  miraculously  delivered  from 
a  similar  fate  at  the  same  time. 

6.  Divine  guidance. — The  deliverance  of  Peter  is  fully  and  vividly 
described  as  a  testimony  to  God's  care  and  provision  for  his  children. 
— In  spite  of  persecution  Christianity  was  growing  mightily  in  exten- 
sion, influence,  and  numbers. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  p.  93  ;  Neander,  Planting  and  Training  of  the 
Christian  Church,  Vol.  I,  pp.  101-105  ;  Farrar,  Life  and  Work  of  St.  Paul,  chap.  17  ; 
Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chap.  4;  Stifler,  Introduc- 
tion to  the  Book  of  Acts,  sec.  xi ;  Bible  Dictionary,  articles  Angels,  Herod,  James, 
Mark,  Prison,  Sidon,  Tyre. 


68 


INDUCTIVE    STUDIES    IN    THE    ACTS. 


Par. 
Par. 
Par. 

Par. 
Par. 
Par. 
Par. 
Par. 
Par. 


Sec.   i6.    PAUL'S  FIRST  EVANGELIZING  TOUR. 

Acts  13  :  1^14  :  28.  About  46-48  A.  D.  Antioch,  Cyprus,  Galatia 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.     I.   13:1-3,        Appointment  of  Barnabas   and  Saul  as  Mis- 
sionaries. 
4-12,      Missionary  Work  in  the  Island  of  Cyprus. 
3,  Withdrawal  of  John  Mark  from  the  Company. 

14,  15,    Reception  of  Paul  and  Barnabas  at  Pisidian 

Antioch. 
16-41,     Paul's  Discourse  in  the  Synagogue. 
13:  42-52,     Labors  in  and  Expulsion  from  Antioch. 
14  :  1-7,         Work  of  Paul  and  Barnabas  in  Iconium. 
8-10,       The  Healing  of  the  Cripple  at  Lystra. 
11-18,     Paul  and  Barnabas  taken  for  Pagan  Gods. 
i9-2oa,  Paul  Severely  but  not  Fatally  Stoned. 
Par.  II.   14:  2ob-25,  Revisitation  of  the  Churches  Established  on 

the  Tour. 
Par.  12.   14:  26-28,     Return  to  Syrian  Antioch  and  Report  to  the 

Church. 

1.  Prepare  a  concise  abstract  of  the  material  contained  in  this  sec- 
tion, noting  the  chief  facts  and  recounting  them  in  your  own  language. 

2.  Write  out  a  careful  paraphrase  of  Paul's  discourse  (13:  16—41), 
reproducing  as  exactly  as  possible  the  thought  and  the  spirit  of  the 
text. 

II.     Topics  for  Investigation. 

I.  The  Antioch  church  and  Gentile  Christianity. — Review  the  his- 
tory of  the  Antioch  church  as  recorded  in  Acts  11:  19-26.  With  what 
year  does  chap.  13  open  ?  Of  the  five  prominent  Antioch  Christians 
named  in  vs.  i  which  are  prophets  and  which  teachers  ?  Why  does 
Barnabas'  name  stand  first  and  Paul's  last  ?  Consider  the  agency  of 
the  Holy  Spirit  (vss.  2,  4)  in  this  important  event.  Observe  the  fast- 
ing and  prayer  (vss.  2,  3)  in  connection  with  it.  Had  the  gospel 
interest  and  work  of  the  Antioch  Christians  so  grown  that  an  expan- 


ds 
13 

13 

13 


14 
14 

14 
14 


SEC.  1 6.     Paul's  first  evangelizing  tour.  69 

sive  movement  of  this  kind  was  the  next  step  ?  Why  were  Barnabas 
and  Paul  chosen  for  this  mission  ?  Why  had  not  the  Jerusalem  church 
already  undertaken  the  spread  of  the  gospel  among  the  Gentiles  ? 
Why  was  the  Antioch  church  the  source  and  center  of  Gentile-Chris- 
tian missions  ?  How  fully  was  the  character  and  the  route  of  this  mis- 
sionary journey  arranged  beforehand  by  the  Antioch  Christians  ? 

2.  Incidents  of  the  work  in  Cyprus. —  Locate  upon  the  map  Seleu- 
cia,  Cyprus,  Salamis,  and  Paphos.  Learn  what  you  can  about  the 
island  of  Cyprus.  Why  was  it  selected  as  the  first  district  for  evangel- 
ization by  Barnabas  and  Paul  {cf.  Acts  4  :  36)?  How  did  they  reach 
the  people  with  the  gospel  ?  How  came  (John)  Mark  to  be  with  them 
{cf.  Acts  12  :  12,  25)?  Is  it  to  be  understood  from  vs.  6a  that  the  more 
important  towns  of  Cyprus  were  visited  by  the  missionaries  ?  Ascer- 
tain the  exact  nature  of  "sorcery"  or  magianism  as  then  practiced  (see 
especially  Ramsay,  St.  Paul  the  Traveler,  pp.  75-81).  What  was  the 
character  of  Elymas  ?  What  is  known  about  Sergius  Paulus  ?  What 
was  the  relation  of  the  magian  Elymas  to  this  Roman  proconsul  ? 
Why  did  Sergius  Paulus  wish  to  hear  the  gospel  presented  ?  Why  did 
Elymas  attempt  to  prevent  this  ?  Consider  Paul's  severe  rebuke,  and 
the  divine  judgment  upon  the  magian.  Compare  with  this  the  sim- 
ilar incident  related  of  Peter  in  Acts  8  :  9-24. 

3.  The  itinerary  of  the  tour  and  defection  of  Mark. —  Who  appears 
to  have  been  the  leader  of  the  missionary  party  from  Antioch  to 
Paphos  ?  Why  was  this  ?  State  the  circumstances  which  placed  Paul 
at  the  head  of  the  company  (vs.  13).  Observe  (vs.  9)  that  up  to  this 
point  in  the  Acts  Paul  has  been  called  Saul,  but  from  this  point  on, 
Paul.  Were  both  names  probably  his  from  infancy,  Saul  a  Jewish 
name,  Paul  a  Gentile  name,  as  was  customary  in  the  case  of  Jews  who 
lived  in  Gentile  lands  ?  Is  the  change  here  due  to  the  fact  that  Paul 
now  left  the  Jewish  territory,  and  entered  upon  his  great  lifelong  work 
in  Gentile  lands,  where  he  was  always  known  by  his  Gentile  name  ? 
Who  were  the  members  of  Paul's  missionary  company  ?  Had  the 
route  beyond  Cyprus  been  previously  determined,  or  did  Paul  now 
determine  what  it  should  be  ?  Why  did  he  choose  southeastern  Asia 
Minor  (Galatia)?  Was  it  the  next  district  to  the  west  (toward  Rome) 
of  the  territory  already  evangelized  {cf.  Acts  9  :  30 ;  11:25;  15:23, 
41;  Gal.  1:21)?  Locate  Perga  upon  the  map.  Why  was  not  the 
gospel  preached  there  at  this  time  ?  Consider  Ramsay's  {St.  Paul  the 
Traveler,  pp.  89-97)  hypothesis  that  Paul's  speedy  departure  from 
Perga  was  due  to  his  having  contracted  malarial  fever  there,  and  must 


yo  INDUCTIVE    STUDIES    IN    THE    ACTS. 

needs  go  inland  to  the  highlands  for  recovery  (the  sickness  referred  to 
in  Gal.  4  :  13,  14).  Why  was  it  that  at  this  point  (John)  Mark  left  the 
company  and  returned  to  Jerusalem  ?  How  did  Paul  feel  about  this 
withdrawal  (cf.  Acts  15  :  38)?  Trace  upon  the  map  the  journey  of  the 
party  from  Perga  through  Antioch,  Iconium,  Lystra,  and  Derbe,  and 
back  again  to  Perga,  Attalia,  and  Syrian  Antioch.  Ascertain  what 
can  be  known  about  each  of  these  towns  as  to  location,  population, 
social,  political,  and  religious  characteristics  (see  especially  Ramsay, 
Church  in  the  Roman  Etnpire,  pp.  16-58;  St.  Paul  the  Traveler,  pp. 
98-151).  Consider  the  view  now  adopted  by  many  scholars  that  these 
churches  established  on  the  first  tour,  which  lay  in  the  Roman  prov- 
ince of  Galatia,  were  the  churches  addressed  in  Paul's  epistle  to  the 
Galatians. 

4.  Paul's  discourse  in  Pisidian  Antioch. —  What  two  classes  of  peo- 
ple did  Paul  address  in  the  synagogue  (vs.  i6b;  cf.  13:26;  14:1)? 
Which  class  would  be  the  more  susceptible  to  the  gospel  message,  and 
why?  Consider  the  following  analysis  of  the  discourse:  vss.  17-25, 
review  of  Israelitish  history;  vss.  26-29,  the  gospel  now  given  to  the 
world;  vss.  30-37,  Jesus'  Messiahship  proved  by  the  resurrection  and 
by  the  fulfilment  of  prophecy;  vss.  38-41,  proclamation  of  a  prac- 
tical, universal  gospel.  What  was  the  main  point  and  purpose  of  this 
discourse?  What  was  Paul's  object  in  reviewing  the  Israelitish  his- 
tory? Compare  the  facts  of  the  Old  Testament  history  mentioned  in 
vss.  17-22  with  the  Old  Testament  records  of  them  (use  marginal  ref- 
erence Bible)  and  account  for  disagreements.  Compare  Paul's  expo- 
sition of  the  Old  Testament  history  with  Stephen's  (Acts  7).  Com- 
pare vss.  26-39  with  Peter's  pentecostal  address  (Acts  2  :  22-36). 
Consider  the  original  import,  and  the  application  made  here,  of  the 
four  quotations  (vss.  33-35,  41)  from  Old  Testament  prophecy;  also 
the  quotation  in  vs.  47.  Consider  the  practical  nature  and  the  force 
of  Paul's  presention  of  the  gospel  truth.  Is  this  the  first  recorded  dis- 
course of  the  apostle  Paul  ?  Consider  carefully  the  features  and  the 
teachings  of  this  discourse  which  are  peculiarly  Pauline  (see  especially 
vs.  39). 

5.  Turning  from  Je%v  to  Gentile  with  the  gospel. —  Consider  six 
reasons  why  Paul,  wherever  he  went,  first  preached  to  the  Jews  in  the 
synagogues:  Christ  directed  it  (Mark  7:27,  28;  Matt.  10:5,6;  John 
4:22);  Paul  preferred  it  (Rom.  1:16;  9:1;  11:  11,  i  Cor.  9:20); 
Paul  turned  instinctively  to  his  own  countrymen  first;  the  synagogues 
were  the  most  convenient  places  of  assemblage;  they  promised  the 


SEC.  1 6.     Paul's  first  evangelizing  tour.  71 

best  success ;  they  were  the  best  channels  of  communication  with  the 
Gentiles,  since  many  devout  ones  attended  the  synagogue  services. 
Why  would  the  gospel  missionaries  obtain  a  hearing  in  the  syna- 
gogues? How  did  Paul  present  the  gospel  to  the  Jews,  and  what  was 
his  main  argument  for  Jesus'  Messiahship  ?  What  was  the  cause  of 
the  hostility  of  the  Antioch  Jews  (Acts  13:45)  against  Paul  and  Bar- 
nabas ?  How  did  Paul  meet  this  ?  Was  the  right  of  the  Jews  to  the 
gospel  an  exclusive  or  only  a  prior  right  ?  Had  Paul  any  precedent 
for  presenting  the  gospel  directly  to  the  Gentiles  ?  How  was  it 
received  by  them  ?  Supposing  the  churches  of  the  first  tour  to  be  the 
churches  addressed  in  Paul's  Galatian  epistle,  were  they  composed 
mainly  of  Gentiles  {cf.  Gal.  3:29;  4:8;  5:2;  6:12)?  Did  this 
abandonment  of  the  Jews  pertain  only  to  Antioch,  so  that  in  the 
other  places  visited  by  Paul  he  preached  first  to  the  Jews,  and  to  the 
Gentiles  only  when  rejected  by  the  Jews?  How  could  the  Jews 
reject  the  very  truth  and  mission  to  which  they  had  been  divinely 
appointed  ? 

6.  Gospel  ministry  in  Iconium,  Lystra,  and  Derbe. — What  caused  the 
departure  of  Paul  and  Barnabas  from  Pisidian  Antioch,  and  after  how 
long  a  period  of  work?  Explain  the  meaning  (vs.  50)  of  "devout 
women  of  honorable  estate."  Why  could  the  chief  men  and  women 
of  the  city  be  stirred  into  opposition  against  the  missionaries  ?  Why 
did  Paul  and  Barnabas  go  from  there  to  Iconium  ?  Who  are  the 
"disciples"  referred  to  in  vs.  52?  How  did  Paul  begin  his  work  in 
Iconium?  What  success  did  he  have?  In  what  sense  were  some  of 
the  Jews  "disobedient"  (Acts  14:2)?  How  long  a  time  (vs.  3)  did 
Paul  remain  in  Iconium?  What  circumstances  arose  which  drove  him 
from  the  city  ?  Describe  the  healing  of  the  cripple  at  Lystra.  Why 
was  this  miracle  performed  ?  Compare  with  it  the  similar  miracle  of 
Peter  (Acts  3  :  i-io).  What  peculiar  idea  of  Paul  and  Barnabas  did 
the  Lystrans  get  ?  Why  was  this  ?  What  tradition  existed  in  Lystra 
as  to  a  previous  visit  to  their  city  of  its  tutelar  deities,  Jupiter  and 
Mercury?  How  were  they  about  to  do  homage  to  Paul  and  Barnabas 
as  gods  ?  Why  did  the  gospel  missionaries  refuse  this  ?  How  did 
they  present  the  true  view  of  the  matter  to  the  people  ?  Consider 
carefully  Paul's  words  to  the  Lystrans  on  this  occasion  (Acts  14:15-17). 
What  is  the  meaning  of  the  saying  (vs.  15)  "We  also  are  men  of  like 
passions  with  you"  ?  With  vs.  16  compare  Rom.  i:  18-25;  3:  25,  and 
explain  meaning.  Compare  with  this  Lystran  address  the  apostle's 
address  to  the  Athenians  (Acts  17  :  22-31).     Who  stirred  up  opposition 


72  INDUCTIVE    STUDIES    IN    THE    ACTS. 

against  the  missionaries,  and  why?  Why  did  they  stone  Paul?  Who 
were  the  "disciples"  who  stood  about  Paul  after  the  stoning?  Are  we 
to  understand  that  Paul's  recovery  (vs.  20)  was  a  miracle?  What  was 
the  success  of  the  work'  in  Derbe  ? 

7.  Revisitation  and  organization  of  the  new  Christians.  —  Cons\d.tr 
the  wisdom  and  self-sacrifice  of  Paul  in  revisiting  the  towns  of  this 
tour  instead  of  going  directly  east  from  Derbe  through  Tarsus,  his 
home,  to  Antioch  of  Syria.  What  was  the  purpose  of  this  revisitation? 
How  could  he  return  and  work  in  those  places  from  which  he  had  been 
so  recently  expelled  ?  Observe  that  the  gospel  was  now  preached  in 
Perga.  How  much  time  was  occupied  in  this  revisitation  ?  Observe 
in  vs.  23  the  second  mention  in  Acts  of  "elders."  What  is  the  mean- 
ing of  the  Greek  word  cheirotoneo  h.e.r&  translated  "  appointed  "  ?  Were 
these  "elders"  appointed  in  these  churches  by  the  apostles  alone,  or  by 
the  apostles  with  the  approval  of  the  church  concerned,  or  by  the 
church  concerned  with  the  approval  of  the  apostles  ?  Was  there  one, 
or  more  than  one,  elder  to  each  church  ?  Is  it  to  be  supposed  that 
other  officers,  e.  g.,  deacons,  were  appointed  in  these  churches  at  this 
time  of  their  organization,  although  no  mention  is  here  made  of  the 
fact? 

8.  Results  of  the  Jirst  evangelizing  tour.— Whdii  was  the  relation  of 
Paul  and  Barnabas  to  the  Antioch  church  {cf.  Acts  13:  1-3)?  What 
interest  therefore  would  that  church  take  in  hearing  an  account  of  their 
missionary  journey  ?  How  long  a  time  had  it  been  since  the  party  set 
out  for  this  work  ?  Consider  the  then  prevailing  customs  and  facilities 
of  communication  between  different  distant  districts,  as  to  whether  it 
is  likely  that  any  news  from  Paul's  company  had  reached  Antioch  pre- 
vious to  his  return.  What  districts  had  been  evangelized  ?  How  many 
churches  had  been  established  ?  How  many  converts  to  Christianity  had 
been  won  ?  Was  the  main  outcome  of  the  journey,  however,  the  estab- 
lishment of  the  principle  that  the  gospel  was  for  the  Gentiles  upon  the 
basis  of  faith,  without  reference  to  Judaism  ?  Explain  the  meaning  of 
the  phrase  (Acts  14  :  27)  "opened  a  door  of  faith  unto  the  Gentiles  " 
{cf  Acts  13  :  38,  39;  14  :  15)-  Discuss  the  turning  from  Jew  to  Gentile 
with  the  gospel,  as  was  repeatedly  found  necessary  on  this  journey. 
Recall  the  previous  occasions  when  others  had  been  divinely  led  to 
this  same  course  of  giving  the  gospel  to  Gentiles  as  well  as  Jews  ; 
Peter  at  Caesarea  (Acts  10),  and  the  early  Christian  missionaries  at 
Antioch  (Acts  11: 19-21).  Consider  the  relation  of  these  experiences, 
leadings,  and  practical  necessities  to  the  conference  at  Jerusalem  soon 


SEC.  i6.     Paul's  first  evangelizing  tour.  73 

to  beheld  (Acts  15)  to  determine  finally  the  relation  of  the  Gentile  to 
the  gospel  and  to  Judaism. 

III.     Observations  and  Teachings. 

1.  Organization. — The  teachers  in  the  primitive  churches  were  a 
class  of  Christians,  subordinate  to  apostles  and  prophets,  who  devoted 
themselves  to  giving  instruction  in  the  history  and  teaching  of  Chris- 
tianity.— Paul,  faithful  to  his  mission,  revisited  the  Asian  communities 
where  he  had  preached  on  his  tour,  for  the  purpose  of  confirming  and 
organizing  the  new  Christians  into  local  bodies  or  churches. —  Elders 
(one  or  more)  were  appointed  over  each  church,  either  by  the  apostles 
or  by  the  church  with  the  approval  of   Paul  and  Barnabas. 

2.  Environtnent. — The  itinerary  of  the  missionary  journey  was 
probably  not  fully  marked  out  at  the  start ;  Cyprus  was  naturally  the 
first  place  to  visit,  and  subsequently  Paul  chose  southeastern  Asia 
Minor  as  the  district  next  westward  to  be  evangelized. — The  Jews,  at 
first  interested  in  Paul  and  the  gospel,  soon  came  to  hate  and  persecute 
the  missionaries  because  of  their  Messianic  and  Gentile  teaching. — At 
Iconium,  Lystra,  and  Derbe  Paul  and  Barnabas  worked  long  and  suc- 
cessfully, as  there  probably  were  few  Jews  in  these  towns. 

3.  Institutions. — The  ceremony  of  fasting,  so  common  in  the  Old 
Testament  history,  was  practiced  to  some  extent  in  the  primitive 
churches,  but  without  the  direction  or  the  sufficient  example  of 
Christ. 

4.  Belief  and  teaching. — The  address  of  Paul  at  Pisidian  Antioch 
is  of  great  interest  because  of  its  being  his  first  recorded  sermon, 
although  he  had  been  preaching  the  gospel  for  twelve  years  more  or 
less. — The  discourse  has  definite  Pauline  peculiarities,  and  yet  his  line 
of  argument,  presentation  of  the  facts,  and  conception  of  the  gospel 
truth,  are  in  entire  accord  with,  and  similar  to,  the  preaching  of  Peter. 
— At  Lystra  Paul  and  Barnabas  came  into  contact  with  a  quaint  relic 
of  the  old  paganism,  in  answering  which  Paul  introduced  his  con- 
ception of  natural  religion  and  the  philosophy  of  history  afterwards 
developed  more  fully  in  Acts  17  and  Rom.  i. — The  great  doctrinal 
result  of  the  tour  was  the  working  out  in  practical  experience  of 
the  principle  that  the  gospel  was  for  Gentiles  as  well  as  for  Jews, 
upon  the  basis  of  faith,  and  that  the  Gentiles  need  not  conform  to 
Judaism. 

5.  Daily  ///<?.— Paul,  by  providential  circumstance  and  personal 
qualification,  became  the  leader  of  the   missionary  party  at  Paphos,  as 


74  INDUCTIVE    STUDIES    IN    THE    ACTS. 

they  were  about  to  leave  Cyprus. — As  from  this  time  on  he  is  to  be  the 
chief  figure  in  the  history,  for  he  now  enters  upon  his  great  Gentile 
work,  Luke  uses  his  Gentile  name  Paul,  by  which  he  was  known 
among  the  churches  and  in  subsequent  history.— Mark  withdrew  from 
the  missionary  party  when  the  inland  trip  from  Perga  was  decided 
upon,  perhaps  from  lack  of  courage  to  face  the  hardships  and  perils 
which  that  journey  involved. — At  the  close  of  the  tour  a  full  report 
was  made  to  the  Antioch  church  which  sent  them  out. — Paul  and  Bar- 
nabas probably  resumed  their  Christian  work  at  Antioch  until  they 
appear  again  a  few  years  later  at  the  Jerusalem  conference  in  50  A.  D. 
as  delegates  from  the  Antioch  church. 

6.  Divine  guidance. —  The  Antioch  church  became  the  mother 
church  of  Gentile  Christianity  by  reason  of  its  systematic  missionary 
work  for  extending  the  gospel  in  Gentile  lands. —  Barnabas  and  Paul, 
prominent  workers  in  the  Antioch  church,  were  appointed,  under  the 
guidance  of  the  Holy  Spirit,  to  begin  extended  evangelization. — The 
gospel  is  substantially  the  same,  whoever  presents  it,  or  wherever  it  is 
presented. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  151-160,  172-192;  Weizsacker,  Apostolic 
Age  of  the  Christian  Church,  Vol.  I,  p.  109  ;  Ramsay,  St.  Paul  the  Traveler,  pp.  64- 
151 ;  Church  in  the  Roman  Empire,  pp.  8-73;  Neander,  Planting  and  Training  of 
the  Christian  Church,  Vol.  I,  pp.  105-114;  Farrar,  Life  and  Work  of  St.  Paul,  chaps. 
18-21  ;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chaps.  5  and  6; 
Stifler,  Introduction  to  the  Book  of  Acts,  sec.  xii ;  Bible  Dictionary,  articles 
Antioch  (in  Syria),  Antioch  (Pisidian),  Attalia,  Barnabas,  Cyprus,  Derbe,  Elders, 
Elymas,  Iconium,  Jupiter,  Lucius,  Lycaonia,  Lystra,  Manaen,  Mark,  Mercury,  Niger, 
Pamphylia,  Paphos,  Paul,  Perga,  Pisidia,  Proconsul,  Prophets,  Salamis,  Seleucia, 
Sergius  Paulus. 


SEC.    17.      THE    CONFERENCE    AT    JERUSALEM.  75 


Sec.   17.     JOINT  CONFERENCE  AT  JERUSALEM  CON- 
CERNING THE   RELATION  OF  CHRISTIANITY 
TO  JUDAISM. 
Acts  15  :  1-35.  50  A.  D.  Jerusalem. 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section, 
with  verse  synopses,  be  verified,  corrected,  or  improved  : 

Par.  I.  vs.  la,  Judeans  come  to  Antioch ;  vs.- ib,  teaching  circum- 
cision to  be  essential  to  salvation  ;  vs.  2a,  Paul  and  Barnabas  deny 
the  false  doctrine.  Vss.  i,  2a,  The  Question  Pressing  for 
Decision. 

Par.  2.  vs.  2b,  Delegates  appointed  to  confer  with  the  Jerusalem 
authorities  on  the  matter ;  vs.  3,  they  go,  preaching  a  universal  gospel 
by  the  way ;  vs.  4a,  they  are  received  by  the  church ;  vs.  4b,  which 
listens  to  their  presentation  of  the  case  ;  vs.  5,  certain  Pharisaic  Chris- 
tians again  afifirm  the  necessity  of  circumcision  for  all  Christians.  Vss. 
2b-5,  Conference  of  Antioch  Delegates  with  the  Jerusalem 
Church. 

Par.  3.  vs.  6,  Jerusalem  authorities  consider  the  matter;  vs.  7a, 
much  discussion  results;  vs.  7b,  at  its  close  Peter  speaks;  vs.  7c,  call- 
ing to  their  minds  the  former  divine  revelation  on  this  subject  through 
his  admission  of  Cornelius  to  Christianity  ;  vs.  8,  which  case  showed 
that  God  received  Gentiles  as  such ;  vs.  9,  making  no  distinction  in 
favor  of  the  Jews  ;  vs.  loa,  so  why  afflict  the  Gentiles  with  the  burden  of 
the  ceremonial  law  ;  vs.  lob,  which  was  grievous  even  to  the  Jews  ;  vs.  11, 
both  Jew  and  Gentile  are  saved  through  grace.  Vss.  6-1 1,  Peter's 
Address  in  the  Conference. 

Par.  4.  vs.  12,  Paul  and  Barnabas  recount  their  missionary  experi- 
ences with  reference  to  the  Gentiles;  vs.  13,  then  James,  the  Lord's 
brother,  speaks  ;  vs.  14,  he  refers  to  the  choice  of  Israel  as  an  intended 
ultimate  blessing  to  the  Gentiles;  vss.  15-18,  citing  Old  Testament 
prophecy  to  this  effect;  vs.  19,  he  commends  freedom  from  the  law, 
for  Gentiles  ;  vs.  20,  asking  only  that  for  expediency's  sake  they 
observe  a  few  unessential  customs;  vs.  21,  so  that  they  might  live  har- 


76  INDUCTIVE    STUDIES    IN    THE    ACTS. 

moniously  with    the    strict    Jewish    Christians.     Vss.    12-21,    James' 
Address  in  the  Conference. 

Par.  5.  vs.  22,  Jerusalem  Christians  appoint  delegates  to  the  Anti- 
och  church  ;  vs.  23,  who  should  carry  thither  the  written  decree  of  the 
conference;  vs.  24,  in  this  document  they  repudiate  responsibility  for 
the  Judean  trouble  makers  ;  vss.  25,  26,  commend  Paul  and  Barnabas; 
vs.  27,  attest  their  friendliness  by  the  delegates  sent;  vs.  28,  pronounce 
the  law  unnecessary  for  Gentiles ;  vs.  29,  and  enjoin  a  few  expedient 
restrictions  only.  Vss.  22-29,  Decision  and  Letter  of  the  Jerusa- 
lem Conference. 

Par.  6.  vs.  30,  The  letter  delivered  to  the  Antioch  church  ;  vs. 
31,  where  it  causes  rejoicing;  vs.  32,  the  Jerusalem  delegates  affili- 
ate cordially  with  the  Antioch  Christians ;  vs.  33,  and  then  return 
home;  vs.  35,  Paul  and  Barnabas  tarry  in  Antioch.  Vss.  30-35,  The 
Antioch  Church  Rejoices  at  the  Settlement  of  the  Great 
Question. 

1.  Prepare  an  abstract,  in  your  own  language,  of  the  facts  recorded 
in  this  section. 

2.  Gal.  2  :  i-io  contains  another  account  (as  most  scholars  think) 
of  this  same  conference,  an  account  written  by  Paul  himself.  It 
reveals  more  clearly  than  the  Acts'  narrative,  because  it  is  a  first- 
hand report  by  one  of  the  chief  actors  in  the  event,  the  nature  of  the 
contention  and  the  attitude  of  the  three  parties  involved.  The  Gala- 
tian  account  should  therefore  be  carefully  studied  in  connection  with 
the  fifteenth  chapter  of  Acts. 

II.  Topics  for  Investigation. 
I.  The  occasion  and  problem  of  this  conference. —  Whence  came  cer- 
tain men  (vs.  i)  to  Antioch?  Were  they  members  of  the  Jerusalem 
church?  Did  they  come  as  representatives  of  that  body,  or  as  self- 
appointed  teachers  (vs.  24)?  Exactly  what  was  their  teaching  (vs.  i)? 
What  proportion  of  the  Jerusalem  Christians  shared  their  belief?  Why 
did  they  come  to  Antioch  to  preach  this  doctrine?  Were  they  the 
same  persons,  or  at  least  of  the  same  class,  as  those  referred  to  by  Paul 
in  Gal.  2  14?  Recall  the  facts  about  the  origin  and  the  composition 
of  the  Antioch  church.  Why  would  the  teaching  of  these  Judaistic 
Christians  make  trouble  in  the  Antioch  church?  Who  led  in  the 
opposition  to  this  teaching  (vs.  2)?  What  course  of  action  was  finally 
decided   upon  with   regard   to   it?     Consider  that   the   question   was 


SEC.    17.      THE    CONFERENCE    AT    JERUSALEM.  TJ 

whether  Gentiles  had  to  conform  to  Judaism  in  order  to  become  Chris- 
tians. How  had  this  question  been  raised  and  answered  in  Peter's 
experience  with  Cornelius  in  Csesarea  (Acts  10)?  How  had  it  been 
raised  and  answered  in  the  establishment  of  the  church  in  Antioch 
(Acts  11:19-24)?  How  had  it  been  raised  and  answered  on  Paul's 
first  missionary  journey  (Acts  13:44-49)?  How  did  these  prelimi- 
nary experiences  and  decisions  foreshadow  and  influence  this  final 
decision  of  the  question  by  the  Jerusalem  conference? 

2.  The  constitiitio)i  and  authority  of  the  conference. —  Why  did  the 
Antioch  church  show  such  deference  to  the  Jerusalem  church  in  this 
matter?  Besides  these  two  churches,  were  there  any  others  represented 
in  this  conference?  If  not,  why  not?  Considering  the  composition 
of  the  body,  ought  it  to  be  called  a  "  council "  ?  Contrast  this  meeting 
with  later  "councils"  of  the  Christian  church.  What  authority  had 
this  company  —  the  Jerusalem  Christians  and  some  delegates  from 
Antioch  —  to  decide  this  question?  Were  the  leaders  of  the  Christian 
movement  all  present  on  this  occasion?  What  weight  would  the  deci- 
sion have  with  all  the  churches  ? 

3.  The  proceedings  of  the  conference. — From  a  careful  examination 
of  Acts  15  :  4-6  determine  whether  more  than  one  meeting  is  referred 
to.  If  two  meetings  are  mentioned,  were  both  full  public  meetings? 
Observe  that  Gal.  2  :  2  speaks  only  of  a  private  conference  of  Paul  and 
the  other  delegates  with  the  leading  Jerusalem  apostles.  Was  this  a 
third  meeting,  not  mentioned  in  the  Acts ;  or  are  the  two  accounts  of 
the  conference  in  some  disagreement?  In  the  latter  case  is  Paul's 
account  to  be  followed,  as  being  a  first-hand  report  of  the  proceed- 
ings? In  the  former  case  were  there  three  meetings:  {a)  a  general 
reception  by  the  whole  church,  with  reports  by  Paul  and  Barnabas  of 
their  Gentile  work,  and  objection  made  by  the  Pharisaic  Christians 
(Acts  15:4);  ip)  a  private  conference  to  arrange  matters  between  the 
leaders  (Gal.  2:2):  {c)  a  second  full,  public  meeting  for  final  dis- 
cussion and  decision  (Acts  15:6)?  Observe  the  order  of  procedure 
in  the  final  meeting  :  much  debate,  Peter's  address,  reports  by  Paul 
and  Barnabas,  James'  address,  the  decision,  the  written  decree,  the 
appointment  of  delegates  to.  Antioch.  What  relation  did  James  sus- 
tain to  this  conference?  How  did  the  conference  arrive  at  and 
formulate  its  decision? 

4.  The  three  parties  in  the  conference  — Consider  that  there  were  three 
parties  in  the  conference,  representing  different  views  which  must   be 


78  INDUCTIVE    STUDIES    IN    THE    ACTS. 

adjusted  to  one  another;  the  Pharisaic  Christians,  the  Gentile  Chris- 
tians, and  the  Jewish  Christians.  What  was  the  opinion  of  the  Phari- 
saic Christians  {cf.  Acts  15  :  5) — that  no  Gentile  should  be  admitted  to 
Christianity  except  throught  the  gateway  of  Judaism?  What  was  the 
opinion  of  the  Gentile  Christians  (cf.  Gal.  2  :  i-io) — that  they  should 
be  entirely  exempt  from  the  Jewish  law?  What  was  the  opinion  of 
the  Jewish  Christians  {cf.  Acts  15  :  10,  11,  19) — that  though  they  would 
have  preferred  to  see  all  Christians  conform  to  Judaism,  yet  it  was  evi- 
dent from  previous  experience  that  this  could  not  be  demanded,  and 
so  freedom  from  Judaism  was  conceded  the  Gentile  Christians,  while  it 
remained  obligatory  upon  the  Jewish  Christians?  Do  we  know  the 
names  of  any  of  the  Pharisaic  Christian  leaders?  Who  were  the  Gen- 
tile Christian  leaders?  Who  were  the  Jewish  Christian  leaders?  Why 
was  it  impossible  for  the  Pharisaic  Christian  opinion  to  prevail?  What 
were  the  reasons  which  led  the  Jewish  Christians  to  concede  to  the 
Gentile  Christians  immunity  from  Judaism  ?  Study  carefully  the 
account  in  Gal.  2  :  i-io  as  to  the  relation  of  Paul  to  Peter,  James, 
and  John  in  this  conference.  What  right  had  Paul  to  claim  equal 
authority  with  them?  Did  they  concede  all  that  Paul  asked  for  at  this 
time?  What  distribution  of  the  missionary  field  was  made?  Were 
the  Pharisaic  Christians  persuaded  to  acquiesce,  or  were  they  simply 
suppressed? 

5.  The  addresses  of  Peter  and  James. — Consider  Peter's  address  as 
the  closing  of  the  general  discussion  of  the  matter.  To  what  impor- 
tant historical  event  did  he  direct  their  attention  {cf.  Acts  10  and  11)? 
Why  had  not  the  influence  of  this  event  had  a  greater  effect  upon  the 
Jerusalem  Christians?  Could  Peter  do  otherwise  than  stand  firmly 
upon  this  former  experience?  What  did  he  affirm  to  be  the  one  only 
condition  of  salvation?  In  view  of  this,  what  did  he  recommend? 
Consider  James'  address  as  the  final  speech  of  the  conference.  Did 
any  peculiar  authority  attach  to  James'  judgment  on  the  question? 
Explain  the  Old  Testament  passage  cited,  as  to  its  original  use 
and  its  application  here.  What  opinion  did  James  express  as  to 
how  the  problem  should  be  settled?  State  and  explain  the  restric- 
tions which  James  attached  to  the  liberty  which  he  conceded  (vss. 
20,  21). 

6.  The  decision  and  letter  of  the  conference. — Was  James'  opinion 
made  the  decision  of  the  conference?  State  then  what  the  decision 
was.  Why  has  Paul  made  no  mention,  in  Gal.  2  or  elsewhere,  of  the 
restrictions   which   were    laid   upon   the   Gentiles?     Give  reasons  for 


SEC.    17.      THE    CONFERENCE    AT    JERUSALEM.  79 

believing  that  vss.  23-29  contain  the  exact  decree  as  sent  out  by  the 
Jerusalem  conference.  Plow  was  this  letter  carried  to  and  received  by 
the  Antioch  Christians?  Consider  that  the  Jerusalem  agreement,  while 
releasing  the  Gentile  Christians  from  Judaism,  took  it  for  granted  that 
the  Jewish  Christians  would  continue  in  their  Judaism.  Would  it  be 
possible  for  Jewish  and  Gentile  Christians  to  live  in  true  Christian 
brotherhood  with  the  barrier  of  the  Jewish  law  between  them  ?  Would 
this  difficulty  assert  itself  in  almost  every  church?  Can  the  Jerusalem 
decision  then  be  regarded  as  completely  solving  the  problem?  Study 
carefully  Gal.  2  :  1 1-21,  which  records  the  conflict  upon  this  point 
which  was  not  decided.  Was  it  necessary  that  Paul  should  attempt  to 
remove  this  great  obstruction  to  the  gospel  by  getting  Peter  and  the 
Jewish  Christians  to  give  up  Judaism  themselves  also?  Did  he  succeed 
in  this  attempt?  Why  has  the  Book  of  Acts  practically  nothing  more 
to  say  about  the  Jerusalem  Christians  and  the  original  apostles? 

III.    Observations    and  Teachings. 

1.  Organization. — No  advance  in  the  matter  of  church  organization 
seems  to  be  indicated  in  Acts  15  and  Gal.  2.  The  Jerusalem  church 
has  a  certain  precedence  due  to  its  history,  but  has  no  more  formal 
authority  than  the  Antioch  church,  and  neither  of  them  has  any  formal 
authority  over  the  other  churches. — The  elders  are  the  only  officers 
mentioned  besides  the  apostles,  who  are  the  informal  but  acknowledged 
leaders  of  the  Christian  movement. 

2.  Environment. — Does  the  present  section  contribute  any  informa- 
tion on  this  subject? 

3.  Institutions. — The  conference  was  a  wise  means  for  deciding  a 
question  which  had  for  some  time  been  prominent  and  vital ;  it  was 
not  formally  official,  nor  was  it  formally  representative,  yet  it  was  prac- 
tically both,  since  all  the  leaders  of  Christianity  took  part  in  the  pro- 
ceedings, and  agreed  to  abide  by  the  decision. 

4.  Belief  and  teaching.— \\.  was  now  conclusively  established  that 
the  Gentiles  should  not  be  required  to  conform  to  Jewish  rites  and 
ceremonies,  a  principle  which  had  already  become  practically  recog- 
nized and  acted  upon  by  Peter,  Paul,  and  others. — It  remained,  how- 
ever, that  the  Jewish  Christians  were  to  continue  in  their  Judaism. 

5.  Daily  life. —  What  information  does  the  present  section  con- 
tribute on  this  subject? 

6.  Divine  guidance. — The  problem  which  this  conference  solved 
was  of  vital  importance,  and  a  wrong  decision  would  have  divided  the 


80  INDUCTIVE    STUDIES    IN    THE    ACTS. 

primitive  Christians  into  two  strong,  hostile  camps. — God's  providence 
led  those  in  authority  to  a  right  and  harmonious  solution  of  the 
problem. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  192-234  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  175-216;  Ramsay,  St.  Paul  the  Traveler,  pp.  152-177; 
ScHAFF,  History  of  the  Christian  Church,  Vol.  I,  pp.  334-360 ;  Neander,  Planting 
and  Training  of  the  Christian  Church,  Vol.  I,  pp.  109-114;  Vol.  H,  pp.  114-128; 
Farrar,  Life  and  Work  of  St.  Paul,  chaps.  22  and  23 ;  Conybeare  and  Howson, 
Life  and  Epistles  of  St.  Paul,  chap.  7 ;  Stifler,  Introduction  to  the  Book  of  Acts, 
sec.  xiii ;  BiBLE  DICTIONARY,  articles  Barnabas,  Blood,  Cilicia,  Circumcision,  Idol, 
James,  John,  Judas  (Barsabbas),  Law  of  Moses,  Peter,  Silas,  Syria,  Synagogue,  Titus. 


T  HIRD  DIVISION. 
PERIOD  OF  GENTILE   CHRISTIANITY. 

Text :  Acts  15  :  36—28  :  31.  Time  :  Thirteen  years,  51-63  A.  D.  Localities  : 

Asia  Minor,  Greece,  Palestine,  Italy.  Leader:  Paul. 

The  principle  which  had  been  worked  out  between  34  and  50  A.  D. 
and  formally  recognized  by  the  Jerusalem  conference  at  the  close  of 
that  period,  that  Gentile  Christians  were  not  to  be  required  to  conform 
to  Jewish  rites  and  customs,  was  firmly  established  during  the  next 
thirteen  years,  51-63  A.  D.  This  was  the  special  work  of  the  apostle 
Paul.  The  Jewish  Christians  in  Jewish  localities  continued  to  combine 
Jewish  rites  and  customs  with  their  Christianity.  In  Gentile  districts 
the  Jewish  Christians  were  in  the  main  disposed  to  continue  their 
Judaism,  but  as  a  result  of  Paul's  strenuous  and  constant  efforts  the 
ceremonial  barriers  between  Jews  and  Gentiles  were  to  a  large  extent 
broken  down.  The  gospel  became  established  as  a  universal  and  spir- 
itual religion,  independent  of  Jewish  rites  and  customs,  for  the  reason 
that  the  greatest  number  of  Christians  were  in  this  period  Gentiles,  and 
the  most  influential  churches  were  those  founded  by  Paul.  Gentile 
Christianity  thus  prevailed  over  Jewish  Christianity,  both  in  numbers 
and  in  influence.  It  was  historically  true  that  the  gospel  was  taken 
from  the  Jews  and  given  to  the  Gentiles,  although  there  was  a  host  of 
Jewish  Christians.  They  would  have  weighed  the  gospel  down  with 
ceremonies  and  limitations  inconsistent  with  its  essential  liberty  and 
breadth,  so  that  in  God's  providence  the  gospel  was  put  into  other 
hands  for  preservation.  It  is  the  record  of  this  great  transfer  and  devel- 
opment, the  narrative  and  the  interest  concerned  with  Gentile  Chris- 
tianity, which  is  given  by  the  last  half  of  the  Book  of  Acts,  and  in  the 
Pauline  epistles.  This  third  period  witnesses  the  second  and  third 
evangelizing  tours  of  Paul,  in  which  his  great  work  as  an  apostle  of  the 
Gentiles  was  principally  done  ;  then  his  long  imprisonment  in  Ca;s- 
area  and  Rome,  with  his  two  years'  ministry  in  chains  at  the  capital  of 
the  empire.  The  period  closes  with  the  Book  of  Acts,  at  the  end  of 
the  first  Roman  imprisonment  in  63  A.  D. 

81 


82  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   i8.     PAUL'S  SECOND  EVANGELIZING  TOUR. 

Acts  15  :  36—18  :  22.  51-54  A.  D.  Asia  Minor,  Greece,  Antioch. 

I.     Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.  15:36-40,  Preparation  for  the  Second  Evangelizing  Tour. 
Par.  2.  15:41  — 16  :5,  Revisitation  of  Churches  formerly  Established. 
Par.  3.   16:6-10,  Paul  Divinely  Directed  to  Work  in  Macedonia. 

Par.  4.   16  :  11-40,         Incidents  of  Paul's  Labors  in  Philippi. 
(i)  vss.  11-15,    the  conversion  of  Lydia. 

(2)  vss.  16-18,    the  healing  of  the  deranged  girl. 

(3)  vss.  19-24,     Paul  and  Silas  scourged  and  imprisoned. 

(4)  vss.  25-34,    the   providential  deliverance  and    the   jailer's    con- 

version. 

(5)  vss.  35-40,    release    and    departure    of    Paul    and    Silas    from 

Philippi. 

Par.  5.   17  :  1-9,  Work  and  Persecution  in  Thessalonica. 

Par.  6.   17:10-15,        Brief  but  Successful  Ministry  in  Beroea. 
Par.  7.   17  :  16-34,        Paul's  Experience  in  Athens. 

(i)  vss.  i6-22a,  the  religious  condition  of  the  city. 

(2)  vss.  22b-3i,  Paul's  address  to  the  Athenians. 

(3)  vss.  32-34,    the  small  success  of  his  efforts. 

Par.  8.   18:1-17,  EighteenMonthsof  Fruitful  Ministry  in  Corinth, 

(i)  vss.  1-4,  Paul  works  at  his  trade  and  teaches. 

(2)  vss.  5-1 1,  his  rejection  by  the  Jews  of  the  city. 

(3)  vss.  12-17,  the  arraignment  of    Paul  before  Gallio. 

Par.  9.    18:  18-22,        The   Return  to   Antioch  from  Corinth,  by  Way 

of  Miletus  and  Jerusalem. 

1.  Prepare  a  concise  abstract  of  the  material  contained  in  this 
section,  noting  the  chief  facts  and  recounting  them  in  your  own  lan- 
guage. 

2.  Write  out  a  careful  paraphrase  of  Paul's  address  at  Athens  (17  : 
22-31),  reproducing  as  exactly  as  possible  the  thought  and  spirit  of 
the  text. 

3.  Observe  the   itinerary  of  the  second  evangelizing  tour,  and  the 


SEC.    1 8.     Paul's  second  evangelizing  tour.  83 

kind  of  work  done:  (1)  Revisitation  in  Syria,  Cilicia,  and  Galatia  (the 
territory  of  the  first  tour),  occupying  about  nine  months.  (2)  New 
work  in  Macedonia,  at  Philippi,  Thessalonica,  and  Beroea,  occupying 
about  nine  months,  and  in  Achaia,  at  Athens  and  Corinth,  occupying 
eighteen  months.  (3)  Return  from  Corinth  to  Antioch  of  Syria  by 
way  of  Cenchrcje,  Ephesus,  Caesarea,  and  Jerusalem.  (4)  Two  epistles 
still  extant  were  written  on  this  journey,  First  and  Second  Thessalo- 
nians,  a  few  months  apart  in  53  A.  D.,  from  Corinth. 

II.    Topics  for  Investigation. 

1.  PaiiP  s  purpose  and  fellow-workers  of  the  second  tour. —  How  long 
was  it  after  the  first  tour,  and  how  long  after  the  Jerusalem  conference, 
that  the  second  tour  was  begun  ?  From  whom  came  the  proposal  of 
the  first  tour  {cf.  Acts  13  :  1-3),  and  of  the  second?  What  was  Paul's 
idea  and  purpose  for  this  tour  [cf.  Acts  15:36)?  Did  the  plan  and 
extent  of  the  tour  change  after  its  beginning,  so  as  to  include  not  only 
revisitation,  but  also  new  work  in  Greece  ?  What  had  he  to  deliver  to 
certain  churches,  and  which  ones  {cf.  Acts  15:2 3,  41;  16:4)?  Who 
constituted  the  party  for  the  first  tour  [cf.  Acts  13  :  2-5)  ?  Who  for  the 
second  {cf.  Acts  1 5  :  36-40)  ?  Why  did  not  Barnabas  accompany  Paul 
on  this  journey?  Why  did  Paul  decline  to  have  Mark  accompany 
them,  and  was  he  right  in  so  doing  ?  Is  it  probable  that  the  conten- 
tion over  Mark  was  rather  superficial,  while  the  real  disagreement 
between  Paul  and  Barnabas  was  of  a  fundamental  doctrinal  character, 
as  indicated  in  Gal.  2:  11-14?  Why  did  Barnabas  and  Mark  go  to 
Cyprus  for  evangelizing  work,  and  what  is  known  of  their  subsequent 
history?  Who  was  Silas  {cf  Acts  15  :  22,  32,  40),  and  why  did  Paul 
choose  him  as  a  companion  for  the  journey  ?  What  other  fellow-workers 
were  added  to  Paul's  company  subsequently  (r/.  Acts  16:1-3,  Tim- 
othy ;   16:11,  Luke)  ? 

2.  The  itinerary  and  time  of  the  tour. —  Indicate  upon  the  map  the 
territory  which  Paul  purposed  at  the  outset  to  revisit  {cf.  Acts  15  :  36, 
Galatia,  the  district  of  the  first  tour;  Acts  15:41,  Syria  and  Cilicia). 
Who  had  established  the  churches  in  Syria  and  Cilicia  ?  Were  the 
"decrees"  (Acts  16:4;^/.  15:  23-29)  delivered  to  the  Galatian  as 
well  as  to  the  Syrian  and  Cilician  churches  (consider  that  Paul  makes 
no  mention  of  this  in  the  Galatian  epistle,  and  that  Acts  16:4  may 
belong  after  15  :  41)  ?  How  much  time  was  occupied  with  this  revisita- 
tion ?  How  long  a  period  was  given  to  new  work  in  Greece  ?  Indicate 
upon  the  map  the  Greek  cities  in  which  Paul   preached  the  gospel  on 


84  INDUCTIVE    STUDIES    IN    THE    ACTS. 

this  tour.  Describe  the  districts  of  Macedonia  and  Achaia  as  to  geog- 
raphy, chief  cities,  number  and  classes  of  population,  and  religion.  Draw 
an  outline  map  of  the  territory  covered  by  this  tour,  and  trace  upon  it 
Paul's  journey  from  Antioch  of  Syria  to  Corinth.  Trace  also  the  return 
journey  of  Paul  from  Corinth  by  water  to  Ephesus  and  Csesarea,  and 
then  by  land  to  Jerusalem  and  Antioch.  In  what  year  was  the  return 
made  ?  Why  is  the  Acts  record  of  this  second  evangelizing  tour  so 
meager  as  to  the  first  part  of  the  journey?  Of  what  portions  of  the 
tour  is  the  account  fullest,  and  why  ?  Consider  the  indefiniteness  of 
the  running  notes  of  time,  as  in  15:41;  16  :  i,  4,  6;  17  :  i,  2,  10,  13, 
14;  18  :  I,  II,  18,  20. 

3.  Providential  checks  and  pointings  in  PauP  s  course. — What  district 
is  referred  to  in  Acts  16  :  6  as  "the  region  of  Phrygia  and  Galatia"  (see 
Ramsay's  extended  discussion.  Church  in  the  Roman  Empire,  pp. 
74-82)  on  the  North-Galatian  hypothesis  and  on  the  South-Galatian 
hypothesis  ?  Why  had  Paul  wished  to  work  in  Asia  (indicate  this  dis- 
trict upon  the  map)?  Explain  the  meaning  of  the  statement  that  he 
was  "forbidden  of  the  Holy  Ghost."  Why  did  Paul  then  turn  to 
Bithynia  (indicate  this  district,  and  also  Mysia,  upon  the  map)?  Why 
was  his  plan  again  interrupted  ?  Explain  the  meaning  of  the  state- 
ment that  "the  Spirit  of  Jesus  suffered  them  not."  What  was  the  rea- 
son for  the  call  to  Macedonia  at  this  particular  time  ?  Are  we  to 
understand  that  these  providential  checks  and  pointings  were  of  the 
nature  of  external  directions  or  internal  promptings?  Consider  the' 
divine  assurance  given  Paul  at  Corinth  {cf.  Acts  18  :  9-1 1).  What  other 
instances  were  there  in  Paul's  career  of  similar  providential  guidance  ? 
What  is  thus  indicated  as  to  God's  care  over  the  establishment  of  his 
kingdom  on  earth  ? 

4.  The  finding  of  Timothy  and  Luke. — Was  Timothy  probably  one 
of  Paul's  converts  on  the  first  tour  {cf.  i  Tim.  1:2)?  State  the  facts  as 
to  his  parentage,  and  his  consequent  relation  to  Juadaism.  How  had 
he  been  brought  up  religiously  {cf.  2  Tim.i  :  5  ;  3  :  15)  ?  How  old  was 
he  when  he  now  joined  Paul's  missionary  company  ?  Why  was  he 
chosen  by  Paul  for  a  fellow-worker  {cf.  Acts  16  :  2 ;  i  Tim.  i  :  18  ;  4  :  14; 
2  Tim.  i:  6)?  Why  had  not  Timothy  been  circumcised  in  infancy? 
What  were  Paul's  reasons  for  having  him  now  submit  to  the  rite  {cf.  i 
Cor.  10  :  32)?  Compare  Paul's  action  here  with  his  refusal  to  circum- 
cise Titus,  as  recorded  in  Gal.  2  : 1-5.  Observe  Timothy's  subsequent 
relation  to  Paul  and  his  work  {cf.  Acts  20  :  4;  Rom.  16  :  21  ;  i  Cor. 
4  :  17;  2  Cor.  I  :  I  ;  I  Thess.  3:2,  6  ;  Col.    1:1;  Phile.   i  ;  Phil.  1:1; 


SEC.  1 8.  Paul's  second  evangelizing  tour.      85 

2:19;  Heb.  13  :  23).  Consider  the  significance  of  the  pronoun  "we" 
in  Acts  16  :  10-17  {cf.  also  20  :  5 — 21  :  18  ;  27  :  i — 28  :  16).  Does  this 
indicate  the  accession  to  the  missionary  party  of  Luke,  the  author  of  the 
Acts?  Ascertain  what  can  be  known  concerning  the  country,  nation- 
ality, age,  profession,  personal  characteristics,  and  relation  to  Chris- 
tianity of  Luke.  Where  and  how  did  he  meet  with  Paul?  Why  did 
Luke  join  him  in  his  work?  Why  is  his  entrance  into  the  history  given 
such  slight  notice  ? 

5.  The  results  of  Paur s  labor  in  Philippi. — Locate  Philippi  upon 
the  map,  and  ascertain  the  important  facts  about  the  city  as  it  then  was 
— its  size,  inhabitants,  political  status,  religious  condition.  Why  did 
Paul  begin  his  work  in  Europe  here?  Since  there  was  no  synagogue 
in  Philippi,  is  it  probable  that  there  were  but  few  Jews  there  ?  What 
was  the  "place  of  prayer"  by  the  riverside  (Acts  16  :  13)?  Note  and 
explain  the  fact  that  women  are  so  prominently  mentioned  in  the  work 
at  Philippi.  Were  the  women  of  verse  13  Jews  and  Jewish  proselytes? 
What  was  Lydia's  religious  attitude  previous  to  her  acceptance  of  Chris- 
tianity ?  Why  is  her  conversion  particularly  spoken  of  ?  What  are  we 
to  understand  was  the  malady  of  the  girl  who  had  "a  spirit  of  divina- 
tion"? Was  it  mental  derangement  or  literal  demoniacal  possession? 
Explain  the  "soothsaying"  which  she  was  supposed  to  perform.  How 
came  she  to  give  repeated  testimony  to  the  divine  mission  of  Paul  and 
his  fellow-workers  ?  Why  was  this  an  annoyance  to  Paul  ?  Why  did 
he  not  heal  her  at  once,  and  why  did  he  finally  do  so  ?  How  was  her 
"soothsaying"  a  source  of  gain  to  her  masters?  What  revenge  did 
they  take  upon  Paul  and  Silas  for  releasing  the  girl  from  her  unfor- 
tunate condition  ?  Consider  the  circumstances  of  the  jailer's  conver- 
sion. What  was  his  religious  condition  previous  to  his  relations  with 
Paul  and  Silas  ?  Explain  the  directions  given  him  (16  :  31)  as  to  how 
he  might  be  saved.  Consider  these  Philippian  Christians  as  types  of 
what  the  gospel  was  to  do  for  pagan  peoples.  As  to  the  success  of 
Paul's  work  in  this  city  compare  the  epistle  to  the  Philippians,  which 
indicates  that  the  church  he  now  founded  here  was  one  of  the  most 
faithful  and  best  of  all  which  he  established. 

6.  RotJian  persecution  of  the  Christian  fnissionaries. — Was  this  Roman 
persecution  of  the  gospel  missionaries  at  Philippi  the  first  (recorded) 
instance  in  which  the  Romans  actually  opposed  Christianity  ?  Wha 
had  been  up  to  this  time  the  instigators  of,  and  for  the  most  part  the 
actors  in,  the  uprisings  against  Paul  and  his  work  {cf.  Acts  13  :  50;  14: 
2,  and   elsewhere)?     Was  this   Roman   hostility  at    Philippi   directed 


86  INDUCTIVE    STUDIES    IN    THE    ACTS. 

against  the  Christians  as  distinguished  from  Jews,  or  against  Paul  and 
Silas  as  trouble-making  Jews  without  reference  to  their  Christianity 
{cf.  Acts  1 6  :  20)?  It  was  not  then  an  intentional  persecution  of  Chris- 
tianity as  such?  What  precedent  for  the  persecution  of  the  Jews  by 
the  Romans  had  been  lately  set  at  Rome  (c/.  Acts  18  :  2)?  Explain 
the  immediate  occasion  of  the  Philippian  persecution.  What  were 
the  customs  set  forth  by  Paul  which  it  was  not  lawful  for  the 
Philippians  to  receive  or  to  observe  (vs.  21)?  What  was  done  with 
Paul  and  Silas?  Why  was  their  dismissal  ordered  the  next  morning? 
Why  did  Paul  insist  (vss.  36,  37)  on  a  formal  release  ?  Had  not 
Paul  made  known  to  the  authorities  the  day  before  that  he  and  Silas 
were  Roman  citizens  ?  How  had  Paul  obtained  Roman  citizenship 
iycf.  Acts  22  :  25-28)?  What  did  such  citizenship  secure  to  a  person 
in  Paul's  position  ?  Why  did  Paul  and  Silas  leave  the  city  after  their 
release  ? 

7.  Gospel  work  in  Thessalonica  and  Beroea. — Ascertain  all  that  can 
be  known  about  Thessalonica  and  Beroea  as  they  then  were.  Why  did 
Paul  choose  to  preach  the  gospel  there  ?  Were  there  more  Jews  in 
these  two  cities  than  there  were  in  Philippi  ?  What  were  the  three 
points  of  Paul's  teaching  to  the  Thessalonian  Jews  ?  How  was  this 
teaching  received  by  them  ?  Were  his  main  converts,  however,  from 
among  the  devout  Gentiles  ?  Was  the  church  founded  here  mainly 
Jewish  or  Gentile  {cf.  i  Thess.  i:  8-10)?  How  long  did  Paul  work  in 
Thessalonica  ?  Study  the  Thessalonian  epistles  as  fully  as  time  per- 
mits to  learn  of  the  character  and  success  of  Paul's  work  in  Thes- 
salonica. Consider  that  he  largely  supported  himself  by  manual 
labor  during  this  ministry  {cf.  i  Thess.  2:9;  4  :  11  ;  2  Thess.  3  :  6-15). 
Did  he  also  receive  money  from  friends  {cf.  Phil.  4  :  16)?  Recount 
the  circumstances  under  which  Paul  and  Silas  left  Thessalonica.  What 
was  the  charge  made  against  them  (Acts  17  :  6,  7  ;  cf.  Luke  23  :  i,  2)? 
How  much  truth  was  there  in  it  ?  How  different  was  the  treatment 
which  Paul  and  Silas  received  at  Beroea  ?  Why  were  the  Jews  here  so 
tolerant  and  docile  ?  Were  there  many  Gentile  converts  also  ?  Is  it 
to  be  understood  that  a  church  was  established  at  Beroea,  as  there  had 
been  at  Philippi  and  Thessalonica;  if  so,  why  is  no  mention  made  of 
the  fact  anywhere  ? 

8.  Paul's  experience  at  Athens. —  Observe  (Acts  17:16)  that  Paul 
was  only  passing  through  Athens,  it  not  being  his  intention  to  attempt 
the  establishment  of  the  gospel  here  at  this  time;  why  not  ?  Ascertain 
something  about  Athens  as  it  then  was,  politically,  socially,  religiously. 


SEC.   1 8.     Paul's  second  evangelizing  tour.  87 

Secure  if  possible  a  map  of  the  city,  and  locate  upon  it  the  market 
place  (vs.  17)  and  the  Areopagus  (vss.  19,  22).  How  was  Paul  impressed 
with  Athens?  How  did  he  undertake  to  reach  the  citizens  with  the 
gospel  while  he  was  among  them?  What  did  they  understand  was  the 
substance  of  his  message  (vs.  18)?  Was  Paul  given  a  fair  hearing  ;  if 
so,  why?  What  was  the  Areopagus,  and  why  was  Paul  taken  hither  to 
give  his  formal  presentation  of  Christianity  to  the  Athenians?  Con- 
sider the  audience  whom  he  addressed,  as  to  their  intellectual  and 
religious  views,  their  mental  habit,  and  their  capacity  for  taking  hold 
of  new  truth.  What  was  the  purpose  of  Paul  in  his  address?  Make 
out  an  analysis  of  the  thought :  (i)  introduction,  vss.  22,  23  ;  (2)  God's 
relation  to  the  material  universe,  vs.  24  ;  (3)  God's  relation  to  men, 
vss.  25-28;  (4)  the  nature  of  God,  vs.  29;  (5)  his  moral  government 
of  men,  vss.  30,  31.  Did  Paul  thus  preach  the  unity  and  majesty  of 
God,  and  the  dependence  and  brotherhood  of  man  ?  Observe  the 
skill  with  which  Paul  attached  his  teaching  to  the  strange  altar  in 
Athens.  Consider  carefully  the  exact  meaning  of  "  somewhat  super- 
stitious "  (vs.  22,  in  Greek  deisidaimonesterous,  which  is  not  well  translated 
in  the  Revised  Version,  for  the  term  was  used  by  Paul  in  a  good  sense, 
not  with  reproach).  What  are  the  chief  characteristics  of  the  address? 
How  far  did  the  Athenians  accept  Paul's  presentation  of  religious 
truth?  To  what  points  did  they  object,  and  why?  Was  it  in  any 
degree  due  to  the  manner  or  substance  of  Paul's  teaching  on  this  occa- 
sion that  the  gospel  found  no  greater  favor  in  Athens  at  this  time  ? 
Was  there  a  Christian  church  at  Athens  in  the  apostolic  period  ? 

9.  The  establishment  of  the  Corinthian  church. — Locate  upon  the 
map  the  city  of  Corinth,  and  ascertain  something  of  its  history  previous 
to  the  Roman  restoration  in  46  B.  C.  What  was  the  political  and  com- 
mercial importance  of  Corinth  in  Paul's  time  ?  What  was  the  moral 
and  religious  condition  of  the  city?  Why  did  Paul  select  it  as  a  field 
for  work?  State  what  is  told  about  Aquila  and  Priscilla.  Were  they 
already  Christians  when  Paul  found  them  in  Corinth  ?  If  so,  where 
had  they  come  into  contact  with  Christianity?  When  and  why  did  the 
Roman  Emperor  Claudius  order  the  Jews  to  leave  Rome  ?  How  long 
was  the  edict  in  effect  ?  Describe  Paul's  trade  of  tent-making.  Why 
did  he  work  at  it  here  in  Corinth  ?  How  did  Paul  begin  his  gospel 
ministry  in  Corinth  (Acts  18:4;  cf.  13  :  43  ;  14:1;  17:  i-4,  12  ;  18  : 
19)?  Explain  the  phrase  (18  :  5)  "  constrained  by  the  word."  How 
did  the  Jews  receive  his  teaching?  Why  were  they  not  able  to  drive 
him  out  of  the  city,  as  at  Thessalonica  and  other  places  ?    What  course 


88  INDUCTIVE    STUDIES    IN    THE    ACTS. 

did  Paul  pursue  when  rejected  by  the  Jews?  With  Acts  i8:6  com- 
pare 13:45,46,  51.  What  success  had  Paul  among  the  Gentiles  of 
Corinth  ?  What  was  the  nature  of  the  vision  given  Paul  at  this  time 
(18:9,  10)?  What  was  the  purpose  of  the  vision?  Ascertain  what  is 
known  about  Gallic  and  his  office  here  mentioned.  By  whom,  when, 
and  why  was  Paul  brought  before  him?  Compare  Acts  16:19-24. 
Why  did  Gallio  refuse  to  hear  the  case  ?  Was  this  a  proper  ruling, 
from  the  point  of  view  of  Gallio's  judicial  office  ?  Why  was  Sosthenes 
beaten  by  the  court  officers  ?  Explain  the  words  (18  :  17)  "  Gallio  cared 
for  none  of  these  things."  Is  it  right  to  cite  Gallio  as  an  illustration 
of  religious  indifference  ?  How  long  did  Paul  carry  on  his  gospel 
work  in  Corinth  (18  :  1 1 ;  <:/.  18  :  18)?  Was  the  outcome  of  the  work  a 
large,  strong  body  of  believers,  some  of  them  Jews  but  the  great 
majority  Gentiles  ?  Study  the  Corinthian  epistles  as  fully  as  time  per- 
mits, to  learn  of  the  environment  in  which  the  Corinthian  church  was 
founded.  Note  that  during  the  early  part  of  Paul's  period  of  work  in 
Corinth  he  wrote  the  two  epistles  to  the  Thessalonians. 

10.  The  return  to  Antioch  and  results  of  the  tour. —  In  what  year, 
and  at  what  time  of  the  year,  did  Paul  leave  Corinth  to  return  to  Antioch 
of  Syria  ?  Where  and  what  was  Cenchrese  ?  Are  we  to  understand  from 
18:18  that  it  was  Aquila  or  Paul  who  had  the  vow  referred  to  ?  What 
was  the  nature  and  purpose  of  this  vow?  What  significance  has  the 
incident  if  the  vow  was  Paul's  ?  Was  there,  in  fact,  anything  in  Paul's 
principles  which  would  deter  him,  under  favorable  circumstances,  from 
performing  a  vow  i^cf.  Acts  21:20-26;  i  Cor.  9  :  19-23)?  Trace  upon 
the  map  Paul's  route  from  Cenchreae  to  Ephesus.  Had  Paul  ever  been 
at  Ephesus  before?  Why  did  he  wish  to  stop  briefly  there  now  ?  When 
had  he  previously  purposed  to  work  there,  and  what  had  deterred  him 
from  doing  so  (cf.  Acts  16  :  6)?  How  was  Paul  received  by  the  Jews 
at  Ephesus  ?  Why  did  he  not  stay  longer  with  them  at  this  time  ? 
Whither  did  he  go  from  there  ?  Are  we  to  understand  from  the  phrase 
(18  :22)  "  he  went  up  and  saluted  the  church  "  that  Paul  visited  Jerusa- 
lem before  going  back  to  Antioch?  Was  this  Paul's  fourth  Christian  visit 
to  Jerusalem  [cf.  Acts  9:26;  11 :  30  ;  1 5  :  2)  ?  What  was  Paul's  purpose 
in  this  visit?  What  did  the  visit  accomplish?  Why  is  so  slight  ref- 
erence made  to  it  ?  Why  did  Paul  return  to  Antioch  at  the  close  of 
this  second  evangelizing  tour?  Reviewing  now  the  tour  as  a  whole, 
what  was  accomplished  in  the  way  of  revisitation  of  churches  already 
established,  and  how  much  time  was  given  to  this  branch  of  the  work? 
How  many  new  churches   were   founded,  and  at  what   places?     How 


SEC.   1 8.     Paul's  second  evangelizing  tour.  89 

much  time  was  occupied  with  the  new  work?  Which  of  Paul's  extant 
letters  were  written  on  this  journey?  How  important  for  the  spread 
and  truth  of  Christianity  was  this  work  which  Paul  and  his  fellow- 
workers  were  doing  ? 

III.    Observations  and  Teachings. 

1.  Organization. —  No  information  is  given  in  the  Acts  or  Thessa- 
lonian  epistles  concerning  the  organization  of  the  Christians  which 
were  the  result  of  Paul's  labors. —  It  is  to  be  understood,  however, 
that  elders  were  appointed  in  each  community,  according  to  the 
custom  adopted  upon  the  first  tour  {cf.  Acts  14:  23). —  When  Paul 
wrote  his  letter  to  the  Philippians  from  Rome  in  63  A.  D.  he  men- 
tioned in  the  address  "bishops  and  deacons;"  the  bishops  were  the 
same  as  the  elders,  but  just  when  the  deacons  were  first  appointed  in 
the  church  of  Philippi,  or  in  any  church,  cannot  be  known.  —  Paul 
addressed  the  Christians  in  Thessalonica  as  the  "  church  of  the  Thessa- 
lonians"  (i  Thess.  i :  i;  2  Thess.  i :  i),so  that  the  term  "church"  was  used 
at  least  this  early  of  the  local  body  of  believers  {cf.  Acts  15  :  41;  16  :5). 

2.  Environment. —  Paul  uniformly  taught  first  among  the  Jews  of 
each  place,  and  with  some  success;  then,  when  they  became  opposed 
to  him,  he  turned  to  the  Gentiles  with  the  gospel.  —  The  Jews  do  not 
seem  to  have  been  numerous  in  Macedonia  and  Achaia ;  only  in  Thes- 
salonica were  they  sufficiently  strong  and  intolerant  to  drive  Paul  from 
their  city,  and  later  from  Berrea.  —  The  first  persecution  of  the  Chris- 
tians by  the  Romans  was  at  Philippi,  but  it  was  against  Paul  and  Silas 
as  being  troublesome  Jews,  not  against  Christianity  as  such.- — Gallio, 
when  Paul  was  brought  before  him  by  the  Jews  of  Corinth,  refused  to 
interfere  with  Paul's  activity,  judging  it  to  be  not  in  conflict  with  the  pro- 
visions of  the  Roman  law. —  Thus  Judaism  was  losing  its  power  against 
the  gospel,  and  the  Roman  government  was  giving  it  protection. 

3.  Institutions. —  Neither  in  the  Acts  record  of  this  journey  nor  in 
the  Thessalonian  epistles  is  there  reference  to  the  observance  of  Sunday 
or  of  the  Lord's  Supper ;  it  may,  however,  be  understood  that  such 
observance  existed,  as  the  latter  certainly,  and  the  former  probably,  were 
established  before  this  time. —  Baptism  is  again  mentioned  in  connec- 
tion with  the  conversion  of  the  Philippian  jailer. —  The  Jewish  custom 
of  performing  vows  seems  to  have  been  observed  by  Paul  in  one 
instance,  for  some  unrecorded  reason. 

4.  Belief  and  teaching. —  In  presenting  the  gospel  to  the  Jews  Paul 
argued  the  Messiahship  of  Jesus  by  showing  from  the  Old  Testament 


90  INDUCTIVE    STUDIES    IN    THE    ACTS. 

prophecies  how  it  was  necessary  for  the  Christ  to  suffer  and  to  rise 
again  from  the  dead. —  The  Jews  were  for  the  most  part  not  convinced, 
however;  and  Paul's  converts  were  chiefly  from  the  Gentiles,  especially 
from  those  devout  ones  who  were  regular  attendants  upon  the  syna- 
gogue services. — At  Athens  Paul  was  spiritually  impelled  to  preach 
against  the  polytheism  of  that  city  of  learning  and  culture;  he  pre- 
sented Christianity  in  its  highest  form,  teaching  that  there  was  but  one 
God,  wholly  spiritual,  made  manifest  in  nature  and  in  revelation  as 
Creator,  Sustainer,  and  Governor  of  the  entire  physical  and  moral 
universe,  of  whom  all  men  are  sons,  and  through  whom  all  men  are 
brethren.  —  But  the  teaching  about  Jesus  and  the  resurrection  was 
politely  scouted  by  his  Athenian  hearers. 

5.  Daily  life. —  The  wise  and  energetic  labors  of  Paul  and  his  fellow- 
workers,  Silas,  Timothy,  and  Luke,  arouse  supreme  admiration  ;  with 
such  missionaries  and  such  a  message  Christianity  must  speedily  pre- 
vail in  the  world. — ^The  new  Christians  showed  by  their  lives  the  purity, 
joy,  and  exaltation  of  the  gospel  which  they  professed  {cf.  1  Thess. 
1:10,  and  elsewhere). 

6.  Divine  guidance. — -Paul  was  providentially  directed  on  this  tour 
to  take  up  the  gospel  work  in  Macedonia  and  Achaia,  Ephesus  and 
its  province  being  left  until  a  later  time. —  He  was  given  assurance  at 
Corinth  that  the  work  he  was  doing  was  God's  work,  and  he  would  be 
prospered  in  it. —  Through  Paul  and  his  fellow-workers  the  universal 
and  spiritual  religion  of  Christianity  was  introduced  and  essentially 
established  among  the  Gentile  peoples. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  234-274  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  1,  pp.  252-302  ;  Ramsay,  St.  Paul  the  Traveler,  pp.  178-269  ; 
Church  in  the  Roman  Empire,  pp.  73-89 ;  Neander,  Planting  and  Training  of  the 
Christian  Church,  Vol.  I,  pp.  168-215;  Farrar,  Life  and  Work  of  St.  Paul,  chaps. 
24-28;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chaps.  8  to  12; 
Stifler,  Introduction  to  the  Book  of  Acts,  sec.  xiv  ;  Bible  Dictionary,  articles 
Aquila,  Areopagus,  Asia,  Athens,  Barnabas,  Beroea,  Bithynia,  Cenchrsea,  Claudius 
(Cssar),  Corinth,  Ephesus,  Gallio,  Luke,  Lydia,  Macedonia,  Mark,  Mysia,  Philippi, 
Priscilla,  Prison,  Scourging,  Silas,  Thessalonica,  Timothy,  Troas. 


SEC.     19.       PAULS    THIRD    EVANGELIZING    TOUR.  9 1 


Sec.   19.     PAUL'S    THIRD    EVANGELIZING   TOUR. 

Acts  18: 23  —  21  :  16.  55-58  A.  D.  Asia  Minor,  Illyricum,  Greece. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  1.  18  :  23,  Revisitation  of  the  Churches  of  the  First  Tour. 
Par.  2.  18  :  24-28,  The  Work  of  Apollos  in  Ephesus  and  Corinth. 
Par.     3.   19:1-7,       Paul     Gives     Christian     Baptism     to    Certain 

Ephesians. 
Par.     4.   19:8-20,    Two    Years    of    Ministry    and    Teaching    in 

Ephesus. 
Par.     5.   19:  21,  22,  Paul's  Plans  for  Future  Work. 
Par.     6.   19  :  23-41,  Uprising  of  the  Ephesian  Tradesmen  against 

Paul. 
Par.     7.   20  :  1-6,       Revisitation  of  the  Churches  in  Greece. 
Par.     8.   20:7-12,     Incidents  of  Paul's  Week  in  Troas. 
Par.     9.   20  :  13-16,  Paul  Journeys  toward  Jerusalem. 
Par.  10.   20:  17-35,  Paul's  Address  to  the  Ephesian  Elders. 
Par.  II.   20  :  36-38,  The  Departure  from  Miletus. 
Par.  12.   20:  1-16,     Paul  Insists  on  Going  to  Jerusalem. 

1.  Prepare  a  concise  abstract  of  the  material  contained  in  this 
section,  noting  the  chief  facts  and  recounting  them  in  your  own 
language. 

2.  Write  out  a  careful  paraphrase  of  Paul's  address  to  the  Ephesian 
elders  (20:  17-35),  reproducing  as  exactly  as  possible  the  thought  and 
spirit  of  the  text. 

3.  Observe  the  itinerary  of  the  third  evangelizing  tour,  and  the 
kind  of  work  done:  (i)  Revisitation  in  Galatia  (the  territory  of  the 
first  tour),  occupying  perhaps  one  or  two  months.  (2)  New  work  in 
Ephesus,  occupying  between  two  and  three  years.  (3)  Revisitation  in 
Macedonia  and  Achaia,  occupying  more  than  three  months.  (4) 
Return  from  Corinth  to  Jerusalem,  by  way  of  Macedonia,  Troas, 
Miletus,  Tyre,  and  Csesarea,  occupying  about  two  months.  (5)  The 
Epistle  to  the  Galatians  was  probably  written  from  Antioch  in  the  year 
54  A.  D.,  some  little  time  before  the  third  evangelizing  tour  was  begun. 


92  INDUCTIVE    STUDIES    IN    THE    ACTS. 

(6)  Three  epistles  still  extant  were  written  on  this  journey,  B'irst  Cor- 
inthians in  the  spring  of  57  A.  D.,  from  Ephesus ;  Second  Corinthians 
in  the  summer  of  57  A.  D.,  from  Macedonia;  Romans  in  the  spring  of 
58  A.  D.,  from  Corinth.  (7)  Definite  mention  is  made  (i  Cor.  5  :  9)  of 
a  letter  not  now  extant,  written  to  the  church  at  Corinth  previous  to 
our  canonical  First  Corinthians. 

II.  Topics  for  Investigation. 

1.  Paurs  plan  for  the  third  evangelizing  tour. — Where  was  Paul 
between  the  second  and  third  tours  ?  Consider  the  probability,  on  the 
South-Galatian  hypothesis,  that  the  epistle  to  the  Galatians  was  written 
at  Antioch  in  this  period.  In  what  year  did  Paul  set  out  on  his  third 
tour  ?  Was  he  alone  at  the  beginning  ?  What  churches  did  he  first 
revisit?  What  is  meant  (Acts  18:  23)  by  "the  region  of  Galatia  and 
Phrygia"?  What  important  district  did  he  now  intend  to  evangelize 
(Acts  16:  6;  18:21)?  Trace  upon  the  map  Paul's  journey  from  Antioch 
of  Syria  to  Ephesus.  Was  the  evangelization  of  Asia  from  Ephesus 
the  main  purpose  and  work  of  the  third  tour  ?  Did  he  also  plan 
work  in  Illyricum  (Rom.  15  rig,  locate  upon  the  map)  and  revisita- 
tion  of  the  churches  in  Greece  ?  Was  it  a  part  of  Paul's  plan  also 
to  visit  Rome  and  even  territory  still  farther  west  (Acts  19  :2i;  Rom. 
15  :i9.  23)? 

2.  Apollos'  work  in  Ephesus  and  Corinth. — When  did  Apollos  come 
to  Ephesus,  from  where,  and  why?  Is  anything  known  of  his  career 
previous  to  this  time  ?  Ascertain  something  about  the  life,  education, 
and  type  of  Judaism  of  the  Alexandrian  Jews.  What  had  been  the 
character  of  Apollos'  religious  and  intellectual  training  ?  Consider  his 
two  greatest  qualifications  as  a  religious  teacher,  eloquence  and  learn- 
ing in  the  Jewish  Scriptures  (Acts  18:24).  How  much  did  he  know 
about  Jesus  ?  Why  did  he  not  know  the  full  gospel  story  ?  What  was 
taught  him  by  Aquila  and  Priscilla  ?  Who  were  they,  and  whence  had 
they  their  Christian  instruction?  What  did  Apollos'  readiness  to  receive 
their  teaching  indicate  as  to  his  character?  Why  did  he  wish  to  leave 
Ephesus  and  preach  in  Achaia?  What  special  work  did  he  do  (Acts 
18:27,  28)?  Consider  his  labors  and  influence  in  Corinth  (i  Cor. 
1:12;  2:4;  3:4-10);  was  his  work  here  among  Jews  or  Gentiles?  Was 
he  personally  responsible  for  the  actions  of  the  "Apollos  "  faction  in 
the  Corinthian  church? 

3.  Johannine  and  Christian  baptism. — What  was  the  significance  of 
this  rite  as  used  by  John  the  Baptist  (Matt.  3:6;  Acts  19:4)?    Why  had 


SEC.   19.     Paul's  third  evangelizing  tour.  93 

Jesus  received  it  (Matt.  3:13-16)?  What  did  John  himself  say  of  his 
baptism  as  compared  with  that  of  the  coming  Messiah  (Matt.  3:11)? 
Why  did  John  continue  baptizing  (John  4  :  i)  after  Jesus  began  his 
work  ?  If  John  accepted  the  Messiahship  of  Jesus,  why  did  he  not 
become  a  follower  of  Jesus  (comp.  Matt.  3:11-17;  John  i  :  29-34, 
with  Matt.  11:3;  Luke  7  :  19,  20)?  What  became  of  the  disciples  of 
John  after  his  death  :  some  became  disciples  of  Jesus,  some  through  lack 
of  information  remained  undeveloped,  and  some  (later  called  Sabians) 
asserted  that  John  was  the  Messiah,  thus  antagonizing  Christianity. 
Did  Jesus  use  the  symbol  of  baptism  after  he  began  his  ministry  in 
Galilee  ?  Why  did  the  disciples  of  Christ  afterward  use  this  rite  (Matt. 
28:19)?  Were  these  "certain  disciples"  (Acts  19:  2)  at  Ephesus  con- 
verts of  Apollos'  preaching?  Why  did  they  not  know  of  the  giving 
of  the  Holy  Spirit?  Explain  what  is  meant  thereby.  What  was  the 
difference  between  the  baptism  of  John  and  the  baptism  "  into  the 
name  of  the  Lord  Jesus  "  (Acts  19  :  5)?  Explain  the  Holy  Spirit  man- 
ifestations of  tongue-speaking  and  prophesying  (Acts  19  :  6,  cf.  i  Cor. 
14:1-19). 

4.  Pauls  long  ministry  in  Ephesus. — Locate  Ephesus  upon  the  map 
and  ascertain  all  you  can  as  to  its  size,  the  nationalities  of  its  inhabitants, 
its  political,  commercial,  and  social  characteristics,  and  the  kinds  and 
condition  of  religion  and  morals  found  there  in  Paul's  time.  Among 
what  class  did  Paul  work  during  the  first  three  months  in  this  city?  Had 
he  previously  been  invited  to  do  so  (Acts  18  :  19-21)?  What  results 
attended  his  work  for  the  Jews?  How  did  Jewish  opposition  to  the  gos- 
pel after  a  time  manifest  itself?  Did  the  Jews  make  Paul  trouble  during 
his  subsequent  period  of  work  in  Ephesus  (Acts  20:19)?  With  reference 
to  this  consider  the  whole  address  in  Acts  20:17-35.  After  Paul  with- 
drew from  his  work  among  the  Jews  in  the  synagogue,  where  and  how 
did  he  carry  on  his  gospel  teaching?  What  was  the  "school  of 
Tyrannus  "  (Acts  19  :  9),  why  did  Paul  teach  there,  and  what  was  the 
relation,  if  any,  of  his  work  to  Tyrannus'  work?  Who  would  gather  to 
receive  instruction  from  Paul  at  this  place  —  Gentiles  or  Jews,  or  both, 
and  in  what  numbers?  How  long  did  this  daily  instruction  continue? 
Had  Paul  previously  done  any  teaching  that  was  so  regular,  systematic, 
and  prolonged?  What  did  Paul  accomplish  by  this  period  of  work? 
Was  Christianity  spread  from  Ephesus  throughout  the  province  of  Asia 
(Acts  19  :  10)? 

5.  Incidents  of  the  work  in  Ephesus. — Explain  the  nature  of  the 
handkerchief  and  apron  cures  mentioned  in  Acts  19  :  i2(^/.  Acts  5  :  12- 


94  INDUCTIVE    STUDIES    IN    THE    ACTS. 

1 6).  What  was  the  divine  purpose  of  these  miracles  ?  Explain  the 
incident  of  the  Jewish  exorcists  recorded  in  Acts  19  :  13-16  {cf.  Acts 
8  :  4-24  ;  13  :  4-12).  Was  this  humiliating  defeat  of  the  sons  of  Sceva 
providentally  appointed  to  overthrow  their  false  work?  How  did  the 
failure  of  these  Jewish  exorcists  affect  the  attitude  of  the  people 
toward  Paul  and  his  teaching  ?  What  were  these  books  of  the  "  curi- 
ous arts  "  (Acts  19  :  19)  which  were  burned  ?  Explain  the  significance 
of  this  victory  of  Christianity  over  paganism. 

6.  PauVs  plans  for  future  work. —  Consider  Paul's  plans  for  future 
activity  as  set  forth  in  Acts  19:21.  What  is  the  meaning  of  the  phrase 
(Acts  19:21)  "purposed  in  the  spirit"  ?  Why  did  he  send  two  of  his 
fellow-workers  on  ahead  into  Macedonia  ?  How  much  longer  did  he 
himself  stay  in  Ephesus  {cf.  i  Cor.  16  :  8,  9)?  Why  had  Paul  been  for 
a  long  time  (Rom.  1:13;  15  :  23)  eager  to  visit  Rome  ?  What  district 
still  farther  west  did  he  have  in  mind  to  evangelize  (Rom.  15  :  23,  24, 
28)?  Whither  was  he  going,  however,  before  he  visited  Rome  and 
Spain  (Acts  19  :  21  ;  Rom.  15  :  25)?  What  were  Paul's  reasons  for  going 
to  Jerusalem  at  this  time  (Rom.  15:25,  28)?  Observe  that  i  Corin- 
thians was  written  from  Ephesus  in  the  spring  of  57  A.  D.,  not  long 
before  Paul's  departure  from  Ephesus  for  the  fulfilment  of  his  plans 
to  visit  Macedonia,  Achaia,  Jerusalem,  Rome,  and  Spain.  Did  this 
plan  provide  for  the  evangelization  of  the  entire  western  world  as  then 
known  ?  Why  did  Paul  choose  to  spread  the  gospel  in  the  western 
rather  than  in  the  eastern  world  ?  Was  the  eastern  world  evangelized 
in  the  apostolic  age  ?  if  so,  by  whom  ? 

7.  The  uprising  of  the  Ephesian  tradesmen. —  Consider  the  close 
resemblance  between  this  uprising  at  Ephesus  and  the  previous 
one  at  Philippi  (Acts  16:12,  16-24).  Are  these  the  only  two 
instances  recorded  in  Acts  where  the  Gentiles  were  the  instigators 
of  the  opposition  to  Christianity?  Did  money  interests  lie  at  the 
bottom  of  both  troubles  ?  What  business  was  Demetrius  in,  and  how 
many  were  associated  with  him  in  the  trade  ?  Who  used  the  little 
"shrines"  that  were  made,  and  for  what  purpose?  Consider  the 
address  of  Demetrius  to  the  tradesman  (Acts  19 :  25-27)  as  to  its 
shrewdness  and  ability.  How  correct  and  how  effective  were  his  two 
arguments  against  Paul,  that  Christianity  was  ruining  their  business, 
and  that  the  worship  of  Diana  was  being  overthrown  ?  Why  did  the 
populace  gather  in  the  theater  ?  Of  what  nationality  were  Gains  and 
Aristarchus,  and  why  were  they  seized?  Why  did  Paul  wish  to  go 
before    the    crowd?      Who    restrained  him  from  so  doing,  and  why? 


SEC.    19.     Paul's  third  evangelizing  tour.  95 

What  action  was  taken  by  the  "chief  officers"  of  Asia  to  protect 
Paul  ?  Why  were  they  friendly  to  him  ?  What  was  the  idea  of  the 
Jews  in  having  Alexander  address  the  populace  ?  Why  would  they 
not  hear  him  ?  Note  carefully  the  four  arguments  used  by  the  "  town 
clerk"  (Acts  19:35-40)  in  quieting  the  disturbance.  Was  his  pur- 
pose to  defend  Christianity,  or  to  restore  order?  What  was  the 
result  of  this  uprising  as  regarded  Christianity  in  Ephesus  and  the 
surrounding  country? 

8.  Revisitation  in  Macedonia  and  Achaia. —  In  what  year,  and  at 
what  season  of  the  year,  did  Paul  set  out  on  this  portion  of  his  third 
tour  (i  Cor.  16:8)?  Was  the  uprising  of  the  tradesmen  a  cause  or  the 
cause  of  his  leaving  Ephesus  ?  At  what  point  in  Asia  did  he  stop,  and 
for  what  reasons  (2  Cor.  2:12,  13)?  Where  did  Paul  at  last  find  Titus 
(2  Cor.  7:5,  6)?  What  places  in  Macedonia  would  Paul,  of  course, 
revisit  at  this  time?  Was  it  from  one  of  these  places,  perhaps  Philippi, 
that  Paul  wrote  2  Corinthians,  in  the  summer  of  57  A.  D.?  Why  does 
the  Acts  give  no  account  (Acts  20:  2,  3)  of  Paul's  work  in  Macedonia 
and  Achaia  on  this  journey  ?  Was  it  at  this  time  that  Paul  went  to 
Illyricum,  west  and  north  of  Macedonia,  and  preached  the  gospel 
(Rom.  15:19)?  How  long  was  Paul's  stay  in  Achaia,  probably  at 
Corinth  (Acts  20  :  3  ;  i  Cor.  16:5,6)?  What  was  the  plot  laid  against 
Paul  by  the  Jews  there  ?  What  change  of  plans  for  the  journey  to 
Jerusalem  was  made  to  thwart  this  plot?  Was  it  just  before  Paul  left 
Corinth  at  this  time,  early  in  58  A.  D.,  that  he  wrote  the  epistle  to  the 
Romans?  Trace  upon  the  map  this  revisitation  journey  from  Ephesus 
to  Corinth. 

9.  PaiiVs  fellow-workers  on  this  tour. —  Did  Paul  start  out  from 
Antioch  on  his  third  tour  alone  {cf.  Acts  13  :  2-5  ;  15  :  36-40;  18  :  23)? 
Read  through  the  material  of  this  section  (Acts  18  :  23 — 21  :  16)  to  see 
who  became  his  principal  companions  in  the  work  of  this  tour.  Con- 
sider the  work  of  Timothy  (Acts  19  :  22  ;  20  :  4 ;  Rom.  16  :  21  ;  i  Cor. 
4  :  17  ;  16  :  10  ;  2  Cor.  i  :  i).  Consider  the  work  of  Titus  (2  Cor.  2:12, 
13;  7-5-16;  8:  16-24;  12:  18).  When  was  Luke  with  Paul  on  this 
journey,  as  indicated  by  the  "we"  passages.  Acts  20  :  5 — 21  :  16  ?  Con- 
sider the  work  of  Apollos,  Aquila,  and  Priscilla  (Acts  18:26-28;  i 
Cor.  16:  12,  19).  Also  of  Aristarchus,  Tychicus,  Trophimus,  Erastus, 
Gains,  Sosthenes,  and  others  [cf.  Acts  19  :  29  ;  20  :  4  ;  i  Cor.  16  :  15-17  ; 
Rom.  16:21-23).  What  is  thus  indicated  as  to  the  character  and 
methods  of  Paul's  missionary  activities  ?  What  as  to  the  progress  of 
the  gospel  ? 


96  INDUCTIVE    STUDIES    IN    THE    ACTS. 

10.  The  return  journey  from  Corinth  to  Jerusalem. — Trace  upon  the 
map  Paul's  journey  from  Corinth  to  Jerusalem,  by  way  of  Philippi, 
Troas,  Miletus,  Tyre,  Ptolemais,  and  Caesarea.  In  what  year,  and  at 
what  time  of  the  year,  did  Paul  take  this  journey,  and  why  ?  Indicate 
at  what  places  on  this  journey  stops  were  made,  and  what  time  was 
spent  at  each.  Why  are  the  details  of  the  latter  part  of  the  journey 
given  at  such  length  ?  Can  the  approximate  number  of  days  con- 
sumed in  going  from  Corinth  to  Jerusalem  be  ascertained  (Acts  20  :  6, 
T3-15  ;  21:4,  7,  15)  ?  How  came  Paul  to  stay  a  week  at  Troas  ?  Is 
the  farewell  meeting  there  mentioned  to  introduce  the  account  of  the 
miracle  worked  by  Paul  on  that  occasion  ?  Recount  the  accident  to 
Eutychus  and  his  restoration  to  life.  Why  is  this  incident  given  such 
prominence  ?  Why  did  Paul  stop  at  Miletus,  when  he  had  not  wished 
to  take  time  to  stop  at  Ephesus  (Acts  20  :  16,  17)?  How  far  was  Miletus 
from  Ephesus,  and  in  what  direction  ?  What  was  the  reason  for  Paul's 
haste  on  this  journey  (Acts  20  :  16)  ?  Why  did  he  wish  to  be  at  Jeru- 
salem on  the  day  of  Pentecost  ?  Why  is  the  time  of  the  stay  at  Csesarea 
so  indefinitely  noted  ?  Was  the  journey  overland  from  Ceesarea  to 
Jerusalem  ?  What  was  the  distance  and  the  nature  of  the  travel  ?  With 
whom  did  they  lodge  at  Jerusalem,  and  why  ? 

11.  Sunday  observance  amofig  the  primitive  Christians. — With  refer- 
ence to  this,  consider  carefully  Acts  20  :  7.  Why  was  this  meeting  on 
the  first  day  of  the  week  ?  What  was  the  purpose  of  the  gathering  ? 
For  other  mention  in  the  New  Testament  of  the  first  day  of  the  week 
see  I  Cor.  16:22;  Rev.  1:10.  When  does  Sunday  observance  by  the 
Christians  first  become  explicitly  noted  (see  Justin  Martyr,  Apology  /)? 
Is  the  growth  of  this  custom  to  be  explained  as  a  commemoration  of 
Christ's  resurrection  on  the  first  day  of  the  week,  and  as  the  meeting 
of  a  need  for  some  day  to  be  observed  by  the  Gentile  Christians, 
who  had  no  Sabbath  ?  If  this  was  the  origin  of  Sunday  observance 
by  the  Christians,  is  it  probable  that  the  custom  began  very  early,  even 
immediately  after  the  resurrection  of  Christ  ?  Does  the  comparative 
silence  of  New  Testament  literature  and  the  earliest  patristic  writings 
with  reference  to  Sunday  observance  determine  that  there  was  nothing 
of  this  kind  in  the  first  century,  or  can  that  silence  be  reasonably 
explained  ?  What  was  the  nature  of  the  first-century  Sunday  observ- 
ance—  commemoration  and  religious  worship  ?  Was  it  not  until  later 
that  Sunday  became  specifically  a  day  of  rest,  after  the  manner  of  the 
Jewish  Sabbath  ?  Did  the  Jewish  Christians  continue  to  observe  the 
Sabbath,  making  Sunday  observance  an  additional  Christian  feature  of 


SEC.     19.       PAULS    THIRD    EVANGELIZING    TOUR.  97 

the  week  ?  Had  Christ  given  any  instruction  that  Sunday  should  be 
observed  by  his  disciples  instead  of  the  Sabbath  ?  Was  it  practicable 
to  observe  both  days ;  if  not,  which  would  survive  among  the  Chris- 
tians, who  were  predominantly  Gentiles  ?  Was  the  change  from  Sab- 
bath to  Sunday  observance  in  keeping  with  Christ's  teaching  and 
practice  ?  Was  this  Sunday  observance  arranged  or  enjoined  by  the 
apostles  ?  Consider  carefully  and  explain  Paul's  teaching  on  the  sub- 
ject (Rom.  14:5;  Gal.  4:9-11;  Col.  2:16,  17).  Is  the  Christian 
Sunday  holier  than  the  other  days  of  the  week  ?  Does  it  matter  which 
day  of  the  week  is  observed,  except  for  the  practical  value  of  unifor- 
mity ?  Why  have  a  special  religious  day  ?  In  what  does  its  proper 
observance  consist  ? 

12.  PauVs  address  to  the  Ephesian  elders. — Prepare  an  analysis  of  this 
address  (Acts  20  :  18-35),  for  which  the  following  may  serve  as  a  sug- 
gestion :  (i)  retrospective  portion,  vss.  18-21;  (2)  prospective  for  Paul, 
vss.  22-27;  (3)  prospective  for  the  Ephesian  church,  vss.  28-31;  (4) 
parting  benediction,  vss.  32-35.  Why  has  the  historian  given  so  full 
an  account  of  this  address  ?  Are  we  to  suppose  that  it  is  reproduced 
verbatim,  or  that  only  an  abstract  is  given  ?  Consider  its  contents  for 
thought  and  language  peculiarly  Pauline  ?  Investigate,  if  possible,  the 
textual  and  theological  problem  involved  in  the  phrase  (vs.  28)  "the 
church  of  God."  Consider  the  chief  points  of  teaching  contained  in 
Paul's  words  on  this  occasion.  What  are  the  characteristics  of  the 
address?  Compare  with  previous  recorded  addresses  of  Paul  (Acts 
13,  22,  26).  Whence  did  Paul  obtain  the  precious  saying  of  Jesus  used 
at  the  close  of  verse  35  ?  Do  we  find,  elsewhere  in  the  New  Testa- 
ment, outside  of  the  gospels,  any  other  quotations  of  Jesus'  utterances  ? 
Are  there  extra-biblical  sayings  of  Christ  in  subsequent  Christian  writ- 
ings which  may  be  regarded  as  authentic  ? 

13.  Predictions  of  impending  trouble  for  Paul. — Had  Paul  feared  when 
he  left  Corinth  that  his  mission  to  Jerusalem  would  bring  him  trouble 
{cf.  Rom.  15:31)?  Had  this  fear  become  a  definite  expectation  by  the 
time  that  he  reached  Miletus  [cf.  Acts  20  :  22,  23)?  What  was  his  atti- 
tude toward  this  dark  future  {cf.  Acts  20:24)?  Not  knowing  the 
details  of  the  pending  trouble,  why  did  Paul  think  that  he  would  no 
more  see  the  Ephesian  Christians  (Acts  20:25)?  On  the  view  that 
there  was  a  release  of  Paul  in  63  A.  D.  and  a  subsequent  imprisonment 
in  65  A.  D.,  is  it  not  altogether  probable  that  he  did  visit  Ephesus 
again  {cf.  Phile.  22;  i  Tim.  1:3;  2  Tim.  4:13,  20),  and  how  then 
would  his  misconception  at  this  time  be  explained  ?   What  is  the  mean- 


98  INDUCTIVE    STUDIES    IN    THE    ACTS. 

ing  of  the  phrase  (Acts  21:4)  "through  the  spirit"  ?  How  was  it  that 
the  Christians  of  Tyre  could  "through  the  spirit"  advise  Paul  not  to  go 
to  Jerusalem,  when  he  regarded  that  as  his  duty?  Did  Philip's  daughters 
at  C^sarea  predict  the  coming  trouble  to  Paul  (Acts  21 19)?  Had 
Agabus  {cf.  Acts  11:  27,  28)  come  from  Judea  for  the  purpose  of  giving 
Paul  this  warning  (Acts  21:  10,  11)?  What  was  his  message?  Did  he 
advise  Paul  not  to  go  to  Jerusalem  ?  Consider  the  impressive  symbol- 
ism which  Agabus  used  in  giving  his  prediction.  Compare  the  similar 
acts  of  the  Old  Testament  prophets,  i  Kings  22:  11;  Isa.  20:3;  Jer. 
13:5-11;  19:10,11;  27:2;  Ezek.  4:1-3;  5:1-4;  and  elsewhere. 
What  was  the  purpose  of  warning  Paul  beforehand  of  this  trouble  — 
to  prevent  his  going  to  Jerusalem,  or  to  prepare  him  for  what  was  to 
come  ?  Why  did  Paul's  companions  and  friends  plead  with  him  not 
to  go  to  Jerusalem  {cf.  Matt.  16:21-23)?  What  was  Paul's  reply  to 
their  pleadings  (Acts  21:  13,  14)?  Was  it  in  fact  Paul's  duty  to  go? 
if  so,  why  ? 

HI.    Observations  and  Teachings. 

1.  Organization. — No  mention  is  made  in  the  history  or  the  literature 
of  the  third  missionary  journey  of  the  Christian  organization,  aside 
from  the  fact  that  the  elders  of  the  Ephesian  church  are  referred  to. — 
Deacons  are  not  spoken  of,  though  there  may  have  been  such  officers. 
— The  Ephesian  elders  (or  presbyters)  were  also  called  bishops  (Acts 
20:  17,  28),  which  indicates  that  these  three  names  were  used  of  the 
same  office  in  the  churches  at  this  time. — The  term  "church"  is  com- 
monly employed  to  denote  the  local  body  of  believers  in  any  place,  so 
that  the  plural  form  of  the  word  is  frequent,  e.  g.,  Rom.  16  :  4,  16; 
I  Cor.  7:17;  11:16;  i4:33>  34;  16:1,  19;  Gal.  1:2,  22. —  But 
"church"  is  also  used  in  the  singular,  though  less  frequently,  to  denote 
the  whole  body  of  Christian  believers  everywhere,  e.  g.,  Acts  9:31;  20: 
28  ;    I  Cor.  10  :  32  ;    15:9;   Gal.  i  :  13. 

2.  Environment. —  The  Ephesian  Jews  were  comparatively  tolerant, 
and  Paul  worked  longer  among  them  than  was  his  usual  experience, 
but  they  became  his  bitter  enemies  and  persecutors. — The  gospel  suc- 
cessfully overcame  the  Jewish  exorcism  and  heathen  magic  which  had 
had  a  firm  hold  in  Ephesus. —  Only  twice  in  Paul's  recorded  experi- 
ence did  opposition  to  him  originate  with  the  Gentiles;  once  at 
Philippi  on  the  second  tour,  and  once  at  Ephesus  on  this  third  tour; 
the  cause  in  both  cases  was  the  financial  loss  brought  upon  certain 
persons  through  the  spread  of  the  gospel. —  But  at  Ephesus  Paul  was 


SEC.   19.     Paul's  third  evangelizing  tour.  99 

befriended  and  protected  from  the  populace  by  the  political  officers  of 
the  Roman  province. 

3.  Institutions. —  From  the  meeting  at  Troas  on  the  first  day  of  the 
week  and  from  the  reference  in  i  Cor.  16:  2,  it  may  be  inferred  that 
Sunday  was  at  this  time  observed  by  the  Christians  as  their  especial 
day  of  worship,  commemorative  of  Christ's  resurrection  on  that  day. 
—The  Sabbath,  however,  continued  to  be  observed  in  addition  by  the 
Jewish  Christians  in  the  Jewish  way,  this  being  a  part  of  their  former 
religious  life  which  they  had  not  yet  outgrown. — The  "breaking  of 
bread"  at  Troas  is  to  be  understood  as  meaning  the  Lord's  Supper; 
and  extended  reference  is  also  made  to  this  rite  in  i  Cor.  11: 17-34- — 
The  baptism  into  the  name  of  Jesus  was  contrasted  with  the  baptism 
of  John,  which  was  a  preparatory  rite,  a  pledge  of  repentance,  and  a 
symbol  of  initiation  into  the  kingdom  of  the  Messiah  of  God  ;  while 
Christian  baptism  was  an  acknowledgment  of,  belief  in,  and  self-com- 
mittal to  Jesus  Christ,  which  acknowledgment  seems  to  have  been 
attended  in  the  apostolic  era  with  the  bestowal  of  the  extraordinary 
gifts  of  tongue-speaking  and  prophesying. 

4.  Belief  and  teaching.— ThQ  only  address  or  sermon  of  Paul 
recorded  on  this  tour  was  that  to  the  Ephesian  elders,  in  which  he 
directed  their  attention  to  the  faithful,  lowly,  and  successful  ministry 
which  he  had  served  among  them  (Acts  20  :  19-21,  26,  27,  31,  33-35), 
and  exhorted  them  to  continue  in  his  footsteps. — The  epistles  which 
Paul  wrote  upon  this  tour  are  his  greatest,  and  contain  the  main  body 
of  his  teaching  as  it  has  come  down  to  us. 

5.  Daily  life. —  Paul  had  a  large  number  of  fellow- workers  with 
him  at  various  points  in  his  tour;  some  were  Gentiles,  some  were 
Hellenists ;  the  most  prominent  among  them  were  Timothy  and 
Titus. — Apollos,  who  was  a  learned  and  eloquent  Jew  from  Alexan- 
dria, became  a  most  eiificient  Christian  evangelist.— In  Ephesus  Paul 
gave  daily  instruction  in  the  gospel  for  two  years,  a  more  systematic 
period  of  teaching  than  is  recorded  of  him  elsewhere. — In  Paul's 
epistles  to  the  Corinthians  we  see  portrayed  much  of  the  daily  life  of 
one  of  Paul's  greatest  churches,  a  life  by  no  means  ideal  or  perfect, 
and  yet  reflecting  the  glory,  exaltation,  and  power  of  the  Christian 
religion. 

6.  Divine  guidance. —  Paul's  third  evangelizing  tour  was  in  the 
main  a  long  period  of  work  in  Asia  at  Ephesus,  where  he  had  desired 
to  labor  on  the  second  tour,  but  had  then  been  providentially  directed 
into  Macedonia. —  By  his  work  at  Ephesus  he  had  established  the  gos- 


100  INDUCTIVE    STUDIES    IN    THE    ACTS. 

pel  widely  and  permanently  in  the  whole  province  of  Asia. —  Paul's 
divinely  inspired  purpose  embraced  the  entire  evangelization  of  the 
civilized  world  west  of  Palestine,  including  Greece,  Italy,  and  Spain. — 
Paul  went  to  Jerusalem  in  58  A.  D.  under  the  leading  of  the  Spirit, 
conscious  of  and  prepared  for  the  impending  trouble,  setting  aside 
the  protests  of  his  friends  and  advisers. 

LiteraUire. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  275-337  ;  Weizsacker,  Apostolic  Age  of  the 
Christian  Church,  Vol.  I,  pp.  303-405;  Ramsay,  St.  Paul  the  Traveler,  pp.  269-303; 
Church  in  the  Roman  Empire,  pp.  90-168;  Neander,  Planting  and  Training  of  the 
Christian  Church,  Vol.  I,  pp.  215-301  ;  Farrar,  Life  and  Work  of  St.  Paul,  chaps. 
31  to  40a;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chaps.  13  to  20; 
Stifler,  Introduction  to  the  Book  of  Acts,  sees,  xv,  xvi ;  Bible  Dictionary,  articles 
Agabus,  Alexander,  Alexandria,  Apollos,  Aquila,  Aristarchus,  Artemis,  Asiarchs, 
Baptism,  Demetrius,  Ephesus,  Eutychus,  Exorcism,  John  (the  Baptist),  Luke,  Magic, 
Priscilla,  Rome,  Timothy,  Titus,  Troas,  Trophimus,  Tychicus,  Tyrannus. 


SEC.    20.       THE    ARREST    OF    PAUL    AT    JERUSALEM.  lOI 


Sec.  2o.     PAUL'S   ARREST  AT  JERUSALEM  THROUGH 
JEWISH  ENMITY. 

Acts  21  :  17 —  22  :  29.  58  A.  D.  Jerusalem. 

I.    Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   21  :  17-26,  Paul's  Effort  to  Conciliate  the  Jewish  Christians. 

Par.  2.   21  :  27-30,  Assault  of  the  Jews  upon  Paul  in  Jerusalem. 

Par.  3.  21  :  31-40,  Paul  Rescued  and  Protected  by  the  Roman  Sol- 
diers. 

Par.  4.  22:1-21,  Paul's  Apologetic  Address  to  his  Jewish  Ene- 
mies. 

Par.  5.   22  :  22-29,  Paul's  Prerogatives  as  a  Roman  Citizen. 

1.  Prepare  a  concise  abstract  of  the  material  contained  in  this  sec- 
tion, noting  the  chief  facts  and  recounting  them  in  your  own  language. 

2.  Write  out  a  careful  paraphrase  of  Paul's  address  to  the  Jews 
(22: 1-2 1),  reproducing  as  exactly  as  possible  the  apostle's  thought  and 
spirit. 

II.    Topics  for  Investigation. 

I.  Paul's  fifth  Christian  visit  to  Jeriisalevi. —  For  the  previous  four 
visits  confer  Acts  9  :  26  (Gal.  i:  18);  11:  30;  15:4  (Gal.  2:1);  18  :  22. 
In  what  year  and  at  what  season  of  the  year  (Acts  20  :  16)  was  this 
fifth  visit  to  Jerusalem?  What  primary  purpose  (Rom.  15  :  28),  and 
what  secondary  purposes,  had  Paul  in  making  this  visit  ?  Why  did  Paul 
stay  while  in  the  city  with  Mnason,  a  Hellenist  Jew  from  Cyprus  (Acts 
21:16)?  Who  are  meant  by  "the  brethren"  (21  :  17),  Mnason  and  his 
friends,  or  the  Jewish  Christians  of  Jerusalem  generally?  Who  is  the 
"James"  referred  to  in  21  :  18?  Why  is  no  mention  made  of  Peter, 
John,  or  any  others  of  the  original  twelve  apostles  ?  How  was  Paul 
received  by  James  and  the  leaders  of  the  Jerusalem  church  ?  What  was 
the  feeling  toward  Paul  of  the  Jewish  Christians  as  a  body  in  Jerusa- 
lem ?  On  the  term  "thousands"  (21:20)  see  R.  V.  marg.  rdg.,  which 
represents  the  Greek.  What  is  the  meaning  of  21  :  20,  last  clause? 
How  could  the  Jerusalem  Christians  so  distrust  Paul,  in  view  of  the 


102  INDUCTIVE    STUDIES    IN    THE    ACTS. 

decision  of  the  Jerusalem  Conference  seven  years  before  (Acts  15  ;  Gal. 
2:1-10)?  Had  Paul  in  fact  done  what  they  (21:21)  had  heard 
reported  of  him  {cf.  i  Cor.  7  :  18-20)  ? 

2.  PauV s  conference  with  the  leaders  of  the  Jerusalem  church. —  How 
soon  after  Paul's  arrival  in  the  city  did  he  confer  with  the  church 
leaders  ?  Was  the  meeting  a  formal  one  ?  Was  it  a  meeting  of  the 
church  ofificers  only,  or  of  all  the  Christians  ?  What  position  had 
these  men  taken  (Acts  15;  Gal.  2:1-10)  regarding  Paul  and  his 
work  ?  Had  Paul  been  at  Jerusalem  again  since  that  time  {cf.  Acts 
18:22),  and,  if  so,  what  had  been  done  ?  What  part  did  Paul  take  in 
this  meeting  on  the  fifth  visit  ?  State  what  information  he  could  give 
them  as  to  the  work  of  his  third  missionary  journey.  How  was  his 
report  received  ?  Why  is  no  mention  made  here  in  Acts  of  the 
collection  which  Paul  had  brought,  as  the  chief  purpose  of  his  visit, 
from  the  Gentile  Christians  to  the  Jewish  Christians  ?  What  action 
was  recommended  to  Paul  by  the  Jerusalem  leaders  ?  For  what 
reason  ?  Was  the  recommendation  a  wise  and  reasonable  one  ?  How 
large  was  the  class  of  Jewish  Christians  on  behalf  of  whom  this  course 
was  taken  ?  Would  the  performance  of  it  indeed  remove  their  sus- 
picion of  Paul ? 

3.  Paul's  participation  in  the  Nazaritic  vow. — What  was  the  nature 
and  purpose  of  the  Nazaritic  vow  {cf.  Num.  6:1-21)?  Was  this  in 
fact  an  instance  of  it  ?  Describe  the  details  of  the  performance  of  this 
vow.  Is  it  to  be  understood  that  the  four  men  with  whom  Paul  associ- 
ated himself  in  its  observance  were  Jewish  Christians  ?  Did  the  recom- 
mendation of  the  Jewish  leaders  contemplate  a  complete  performance 
of  the  vow  by  Paul,  or  only  a  partial  participation  of  Paul  in  the  vow 
of  the  four  men  (21  :  24)  ?  In  the  case  of  mere  participation,  what 
would  have  fallen  to  Paul  to  do  (21:  24,  26)  ?  Was  Paul's  performance 
of,  or  participation  in,  this  vow  inconsistent  either  with  his  principles 
or  with  his  practice  {cf.  i  Cor.  9  :  19-23  ;  Rom.  14  :  i,  2)  ?  Explain 
Paul's  attitude  toward  external  Judaism  as  regards  principle  and  prac- 
tice («)  for  himself,  {b)  for  Jewish  Christians,  {c)  for  Gentile  Chris- 
tians. Did  the  observance  of  this  vow  by  Paul  accomplish  what  was 
intended  —  did  the  Jewish  Christians,  because  of  it,  put  confidence  in, 
and  extend  complete  fellowship  to,  Paul  ? 

4.  The  assault  of  the  Jews  upon  Paul. — What  was  the  feeling  of  the 
non-Christian  Jews  in  Jerusalem  toward  Paul  ?  What  had  Paul  feared 
concerning  this  visit  to  the  city  {cf.  Acts  20  :  22-24;  21:  10-14;  Rom. 
15:31)?     Who  instigated  the  attack  upon  Paul  (21 :  27)  ?     How  came 


SEC.    20.       THE    ARREST    OF    PAUL    AT    JERUSALEM.  IO3 

they  to  be  in  Jerusalem  ?  Why  did  they  hate  the  apostle  [cf.  Acts 
20  :  19)  ?  Why  were  the  Jerusalem  Jews  ready  to  join  in  the  assault  ? 
What  charges  did  they  bring  against  Paul  (21  :  28,  29)?  Were  these 
charges  true  ?  Had  Paul  in  fact,  in  his  general  teaching,  denounced 
the  Jewish  nation,  the  Mosaic  system,  and  the  temple  at  Jerusalem  ? 
Had  Paul  in  fact  taken  Trophimus,  a  Greek,  into  the  portion  of  the 
temple  permitted  only  to  the  Jews  ?  Would  he  refrain  from  doing  so 
on  the  ground  of  principle  or  of  expediency  ?  Were  the  charges  seri- 
ously believed  by  the  Jews,  or  were  they  rather  an  excuse  for  the  vent- 
ing of  their  hatred  toward  him  ?  Would  they  have  killed  him  if  he 
had  not  been  taken  out  of  their  hands  ?  By  whom  was  he  rescued,  and 
how  ?  Whither  was  Paul  taken,  and  for  what  purpose  ?  Did  the 
Roman  captain  attempt  to  get  at  the  facts  in  the  case  ?  Whom  did  he 
at  first  suppose  Paul  to  be,  and  why  ?  What  is  known  about  the 
Egyptian  and  the  assassins  here  referred  to  (21:  38)  ?  What  immunity 
and  respect  did  Paul  secure  for  himself  by  making  known  his  Roman 
citizenship  ? 

5.  Paul 's  address  to  the  Jezvish  jnob. —  For  what  did  the  mob  who  had 
assaulted  him  clamor  (21:  36  ;  ^/.  22  :  22  ;  25:24;  Luke  23  :  18)?  Why 
did  Paul  wish  to  address  his  enemies  ?  Why  did  he  speak  to  them  in 
the  "  Hebrew  "  (/.  <?.,  Aramaic)  language  ?  Explain  the  terms  "  brethren 
and  fathers"  (22  :  i).  Was  it  Paul's  purpose  in  this  speech  to  reply 
directly  to  the  charge  that  he  was  everywhere  teaching  against  Juda- 
ism ?  Prepare  an  analysis  of  Paul's  defense,  for  which  the  following 
may  give  suggestion  :  (i)  introduction,  vss.  i,  2  ;  (2)  he  had  been  a 
strict  Jew  like  themselves,  vss.  3-5,  (3)  until  God  had  shown  him  the 
truth  of  the  gospel,  vss.  6-16,  (4)  and  had  appointed  him  to  a  Gentile 
ministry,  vss.  17-21.  Observe  carefully  the  facts  stated  here  as  to 
Paul's  early  life.  Make  a  detailed  study  of  this  account,  by  Paul  him- 
self, of  his  conversion,  comparing  with  it  the  previous  account  in 
9  :  T-19.  Consider  the  divine  revelation  here  recorded  (22  :  17-21),  as 
to  when  it  took  place,  why  it  is  not  mentioned  in  its  chronological 
position  in  Acts,  why  no  mention  of  it  is  made  at  all  in  Gal.  i  :  17,  18, 
and  what  the  purpose  of  the  revelation  was.  What  features  of  the  address 
were  calculated  to  have  a  soothing  and  winning  effect  upon  his  hear- 
ers .-*  Characterize  the  address  as  to  the  ability,  wisdom,  and  sincerity 
of  Paul  manifested  in  it  ?  How  was  the  account  of  this  address 
obtained  for  the  book  of  Acts  ?  What  was  the  effect  of  the  address 
upon  his  Jewish  enemies  ?  Was  he  allowed  to  finish  what  he  wished 
to  say  (22  :  22)  ? 


104  INDUCTIVE    STUDIES    IN    THE    ACTS. 

III.    Observations  and  Teachings. 

These  concluding  chapters  of  Acts  (chaps.  21-28)  deal  exclusively 
with  the  arrest,  trials,  and  imprisonments  of  Paul.  For  that  reason 
they  contribute  almost  no  information  concerning  the  main  topics 
of  the  general  history  of  Christianity  in  this  period,  their  organiz- 
ation, institutions,  environment,  belief  and  teaching,  daily  life,  and 
divine  guidance.  There  are,  however,  observations  to  be  made  upon 
this  portion  of  the  history,  and  teachings  to  be  drawn  from  it. 
The  student  will  make  note  of  such  as  seem  to  him  deserving  of  special 
mention. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  338-350  ;  Weizsacker,  Apostolic  Age  of 
the  Christian  Church,  Vol.  II,  pp.  13-15 ;  Neander,  Planting  and  Training  of  the 
Christian  Church,  Vol.  I,  pp.  301-306;  Farrar,  Life  and  Work  of  St.  Paul,  chap. 
40;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chap.  21;  Stifler, 
Introduction  to  the  Book  of  Acts,  sec.  xvii ;  Bible  Dictionary,  articles  Ananias, 
Antonia,  Damascus,  Elder,  Hebrew  Language,  James,  Paul,  Romans,  Roman  Citizen- 
ship, Tarsus,  Temple,  Trophimus,  Vows. 


SEC.    21.       TRIAL    OF    PAUL    BEFORE    THE    SANHEDRIN.  IO5 


Sec.  21.     TRIAL  OF  PAUL  BEFORE    THE  SANHEDRIN. 

Acts  22  :  30  —  23  :  35.  58  A.  D.  lerusalem. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   22  :  30 — 23  :  10,  The  Trial  of  Paul  before  the  Sanhedrin. 

Par.  2.   23  :  II,         Paul  Divinely  Assured  of  a  Ministry  in  Rome. 

Par.  3.   23  :  12-15,  The  Conspiracy  of  the  Jews  against  Paul. 

Par.  4.   23  :  16-22,  The  Plot  Made  Known  to  the  Roman  Officials. 

Par.  5.   23  :  23-35,  Paul  Removed  for  Safety  to  Caesarea. 

Prepare  a  careful  abstract  of  the  material  contained  in  this  section. 

II.  Topics  for  Investigation. 

1.  The  attempted  examination  of  Paul  before  the  Sanhedrin. — What 
authority  had  the  Romans  at  this  time  over  the  assemblage  and  the 
acts  of  the  Jewish  Sanhedrin  ?  By  whom  was  the  Sanhedrin  on  this 
occasion  called  together?  For  what  purpose  (22  :  30)  ?  With  what 
statement  did  Paul  begin  his  defense  of  himself  ?  Why  did  Paul 
address  the  Sanhedrists  as  "brethren"  ?  With  vs.  i,  last  clause,  com- 
pare Acts  24  :  16  ;  2  Tim.  1:3.  In  view  of  the  Jewish  charges  against 
him,  what  did  Paul  mean  by  his  claim  that  he  had  up  to  this  time  lived 
in  all  good  conscience  before  God  ?  Why  was  the  high  priest  greatly 
incensed  at  these  words  of  the  apostle  ?  How  did  he  resent  them, 
and  why  ?  What  reply  did  Paul  make  ?  Explain  the  phrase  "  whited 
wall"  (vs.  3,  cf.  Matt.  23  :  27).  What  apology  did  the  apostle  subse- 
quently make  (vs.  5)  for  his  rebuke  of  Ananias,  and  on  what  grounds  ? 
What  did  he  mean  by  saying  "I  wist  not  that  he  was  high  priest"? 
What  is  known  about  the  high  priest  Ananias  ?  Explain  the  oriental 
custom  of  smiting  referred  to  in  vs.  2. 

2.  The  stratagetn  of  Paul  at  the  trial. — Was  it  apparent,  from  the 
reception  given  Paul's  first  words,  that  a  fair  trial  could  not  be  had  ? 
Instead  of  attempting  to  continue  his  defense,  what  did  Paul  do  ? 
What  did  he  hope  to  gain  by  raising  this  issue  among  the  Sanhedrists  ? 
Was  it  honest  and  worthy  of  the  apostle  to  resort  to  this  stratagem  in 
self-defense  ?  Which  of  the  two  parties  predominated  in  numbers  in 
the  Sanhedrin,  and  which  in  official  power  ?     What  were  the  reasons 


I06  INDUCTIVE    STUDIES    IN    THE    ACTS. 

for  the  difference  and  hostility  between  the  two  parties  ?  With  which 
party  did  Paul  emphatically  ally  himself,  and  why  {cf.  Acts  22:3; 
26  :  5  ;  Phil.  3:5)?  Explain  the  phrase  (vs.  6)  "the  hope  and  resur- 
rection of  the  dead."  How  was  it  concerning  this  that  Paul  was  on 
trial  ?  What  attitude  did  the  Pharisaic  party  then  assume  toward 
Paul  ?  What  was  the  motive  of  their  action  ;  sympathy  with  Chris- 
tianity, or  a  desire  to  make  a  point  against  the  Sadducees  ?  Compare 
with  this  incident  that  recorded  in  Acts  5  :  27-40.  What  was  the  out- 
come of  this  dissension  stirred  up  by  Paul  ?  How  was  he  rescued 
from  the  hands  of  his  enemies  ? 

3.  Comparison  with  the  trials  of  Jesus  and  Stephen. — Make  a  careful 
review  of  the  trial  of  Jesus  (Luke  23  :  1-24,  and  parallel  accounts  in 
Matt,  and  Mark ;  John  18  :  19-24,  28-40) ;  also  of  the  trial  of  Stephen 
(Acts  6  :  8 — 7:57).  Who  were  the  leaders  of  the  persecution  in  the 
case  of  Jesus,  Stephen,  and  Paul,  respectively  ?  What  charge  was 
brought  against  the  accused  in  each  case,  and  how  was  it  presented  ? 
What  was  the  defense  of  each  one  ?  Were  there  violence,  irregularity, 
and  injustice,  in  all  three  trials  ?  What  was  the  outcome  of  each  trial, 
and  why  ?  Were  the  Jews,  as  represented  by  their  national  leaders, 
any  nearer  to  an  acceptance  of  Christianity  in  58  A.  D.  than  they  were 
in  30  or  in  33  A.  D.? 

4.  Paul's  future  ministry  in  Rome. —  Consider  the  time,  manner, 
and  purpose  of  the  divine  assurance  given  Paul  that  he  was  still  to 
work  in  Rome.  Describe  Paul's  previous  hopes  and  plans  for  visiting 
Rome  (Acts  19:21;  Rom.  1:11-13;  15:22-32,  and  elsewhere). 
Did  Paul  need  such  encouragement  to  sustain  him  in  the  long  impris- 
onment upon  which  he  was  entering  ?  Why  was  it  necessary  (vs.  11) 
that  Paul  should  preach  the  gospel  in  Rome  ?  Consider  the  provi- 
dential guidance  of  Paul  at  previous  crises  (Acts  9  :  1-19  ;  16  :  6-10  ; 
22  :  17-21,  and  elsewhere). 

5.  The  plot  of  the  Jews  against  Paul. —  Describe  the  plot  which 
was  laid  by  the  Jews  to  assassinate  Paul.  How  many,  and  who,  were 
the  Jews  engaged  in  this  conspiracy  ?  How  did  any  of  the  Sanhedrists 
dare  to  join  in  so  illegal,  secret,  and  violent  a  plot  ?  Could  they  reli- 
giously justify  themselves  in  the  undertaking  ?  Compare  these  plotting 
Jews  with  those  who  crucified  Christ,  and  with  those  who,  stoned 
Stephen.  Why  did  they  not  put  Paul  to  death  as  they  had  done  with 
them  ?  Consider  other  instances  in  which  Paul  was  protected  by  the 
Roman  government  from  his  enemies.  Would  the  Jewish  plot  prob- 
ably have  succeeded  except  for  the  fortunate  and  timely  discovery  of 


SEC.    21.       TRIAL    OF    PAUL    BEFORE    THE    SANHEDRIN.  IO7 

it  by  Paul's  nephew  ?  Is  anything  further  known  about  him,  or  about 
any  of  Paul's  immediate  relatives  ?  How  was  the  matter  made  known 
to  the  Roman  authorities  ?  Had  the  Romans  no  power  or  disposition 
to  punish  such  conspirators  as  these  ? 

6.  The  removal  of  Paul  to  Cczsarea. — What  did  Lysias  do  with  Paul 
to  protect  him  from  the  Jewish  plot  ?  Why  was  Cssarea  chosen  as  the 
place  (vss.  24,  33)  ?  Was  the  action  of  the  Roman  captain  in  this 
whole  matter  faithful  to  duty  and  commendable  ?  What  escort  did  he 
provide  for  Paul  on  this  journey  ?  Why  so  large  a  body  of  soldiers  ? 
Locate  Caesarea  upon  the  map.  Ascertain  as  well  as  you  can  the  time 
and  circumstances  incident  to  a  journey  thither  from  Jerusalem.  To 
whom  was  Paul  delivered  in  Caesarea,  and  why  ?  How  did  Lysias 
communicate  to  Felix  the  facts  in  this  case  (vss.  25-30)  ?  Did  the 
letter  contain  an  exact  statement  of  the  facts  (see  especially  vs.  27,  last 
clause  ;  compare  Acts  21  :  31-40  ;  22  :  25-29)  ?  How  came  this  letter 
to  be  preserved,  and  to  find  its  way  into  the  book  of  Acts  ?  With  vs. 
29  compare  Acts  18:12-17;  25:17-21.  What  had  the  trial  before 
the  Sanh'edrin  disclosed  as  to  whether  Paul  was  innocent  or  guilty  ? 
Why  had  not  Lysias  therefore  released  Paul,  or  had  he  power  only  to 
refer  the  case  ?  What  disposition  of  the  case  did  Felix  temporarily 
make  ?  Where  was  Paul  kept  in  custody  until  he  could  be  formally 
tried  ? 

HL  Observations    and  Teachings. 

For  directions  as  to  the  work  to  be  done  under  this  head,  see  the  statement  at  this  point  in  Sec.  20. 

Literature. — Upon  this  section  see  tiie  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  His- 
tory of  Christianity  in  the  Apostolic  Age,  pp.  350,  351 ;  Neander,  Planting  and 
Training  of  the  Christian  Church,  Vol.  I,  pp.  306-308  ;  Farrar,  Life  and  Work 
of  St.  Paul,  chap.  40  ;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chap. 
21;  Stifler,  Introduction  to  the  Book  of  Acts,  sec.  xvii ;  Bible  Dictionary, 
articles  Ananias,  Antipatris,  Caesarea,  Claudius  Lysias,  Felix,  High  Priest,  Paul, 
Pharisees,  Sadducees,  Sanhedrin. 


I08  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.   22.     TRIALS  OF    PAUL  BEFORE    FELIX  AND  FESTUS. 
Acts  24  :  I — 25  :  12.  58-60  A.  D.  Csesarea. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   24  :  1-9,  The  Trial  before  Felix  —  the  Prosecution. 

Par.  2.  24  :  10-21,  The  Trial  before  Felix  —  Paul's  Defense. 
Par.  3.  24  :  22-26,  Action  upon  the  Case  Deferred  by  Felix. 
Par.  4.   24  :  27 — 25  :  5,  Festus,  Felix's  Successor,  Importuned  against 

Paul. 
Par.  5.   25  :  6-12,  The  Trial  before  Festus  and  Appeal  to  Caesar. 

1.  Prepare  a  careful  abstract  of  the  material  contained  in  this 
section. 

2.  Write  out  a  paraphrase,  reproducing  as  exactly  as  possible,  in 
your  own  language,  the  thought  and  spirit  of  the  original,  (a)  of 
Tertullus'  address  (24  :  2-8),  (d)  of  Paul's  address  (24  :  10-21). 

II.  Topics  for  Investigation. 

I.  Tertullus'  speech  in  accusation  of  Paul. —  How  long  a  time  inter- 
vened between  the  Sanhedrin  trial  of  Paul  (23  :  i-io)  and  this  hearing 
before  Felix?  Who  came  to  Caesarea  to  prosecute  the  case  against 
Paul?  Who  was  Tertullus?  Why  did  the  Jews  employ  him  to  represent 
them  in  the  trial?  Prepare  an  analysis  of  Tertullus'  speech,  for  which 
the  following  may  afford  suggestion:  (i)  the  exordium,  vss.  2b-i,\  (2) 
three  distinct  charges  against  Paul :  sedition,  heresy,  sacrilege,  vss.  5, 
6  ;  (3)  the  peroration,  vs.  8.  Is  this  probably  a  mere  outline  of  what 
was  said?  Was  Felix  deserving  of  the  praise  bestowed  upon  him  (vss. 
2,  3)?  With  "mover  of  insurrections"  (vs.  5)  compare  Acts  16:  20  ; 
17:6;  21:28;  Luke  23:2.  Explain  the  title  "Nazarenes"  (vs.  5  ; 
Matt.  2:23;  Mark  14:67;  16:6).  With  vs.  6  compare  Acts  21:28, 
29.  Consider  in  detail  the  three  charges  against  Paul,  as  to  the 
meaning,  basis,  and  reason  for  each.  Who  (vs.  9)  arranged  and 
supported  theses  charges  against  the  apostle?  What  was  the  object 
of  Tertullus  :  {a)  to  get  from  Felix  a  condemnation  of  Paul  ;  or  [b) 
to  persuade  Felix  to  remand  the  case  to  the  Sanhedrin  {cf.  Acts  25:3, 
15,  16)? 


SEC.    22.       TRIALS    OF    PAUL    BEFORE    FELIX    AND    FESTUS.         IO9 

2.  The  defense  of  Paul  before  Felix. —  Why  did  the  apostle  present 
his  own  defense,  instead  of  making  it  through  an  advocate,  as  did  the 
Jews?  What  were  Paul's  qualifications  as  a  jurist  and  advocate?  Have 
we  anything  more  than  an  outline  of  his  address?  Was  Luke  present 
at  the  trials  of  Paul  {cf.  Acts  21  :  17  ;  27  :  i)?  If  so,  was  he  probably 
himself  the  source  of  these  accounts  of  the  trials?  Prepare  an  analysis 
of  Paul  s  address,  for  which  the  following  may  afford  suggestion  :  (i) 
introduction,  vs.  10;  (2)  reply  to  each  of  the  charges:  sedition,  vss. 
II,  12;  heresy,  vss.  14-16;  sacrilege,  vss.  17,  18;  (3)  demand  for  a 
fair  trial,  vss.  19-21.  Consider  the  simple  but  skillful  preface  to  Paul's 
defense.  How  did  Felix's  long  official  career  promise  well  for  Paul? 
Why  did  Paul  call  attention  (vs.  11)  to  the  fact  that  he  had  not  yet 
been  in  Palestine  two  weeks?  Consider  carefully  Paul's  reply  to  the 
charge  of  sedition  (vss.  12,  13).  What  defense  did  he  make  against 
the  accusation  of  heresy  (vss.  14-16)?  Explain  the  term  "the  way" 
(vs.  14;  </.  22  :  4;  24:  22,  and  elsewhere).  What  is  the  meaning  of  "a 
sect"  (vs.  14)?  With  vs.  16  compare  Acts  23:1.  How  could  Paul 
claim  to  be  loyal  to  Judaism,  in  view  of  his  gospel  beliefs  and  work? 
Acknowledging  that  he  was  the  leader  of  the  gospel  sect,  did  he  claim 
for  it  the  same  immunity  that  was  accorded  to  other  Jewish  sects? 
Consider  carefully  Paul's  reply  to  the  charge  of  sacrilege  (vss.  17,  18). 
Observe  in  vs.  17  the  only  reference  in  Acts  to  the  Pauline  collection 
{cf.  Rom.  15:25,  26,  and  elsewhere).  Had  Paul  in  fact  taken  a  Gen- 
tile into  the  portion  of  the  temple  allowed  only  to  Jews  {cf.  Acts  21  : 
27)?  With  vs.  21  compare  vs.  15  ;  23  :  6-9.  What  irregularity  in  the 
trial  against  him  did  Paul  point  out  (vss.  18-20)  and  demand  rectifica- 
tion of? 

3.  Felix  and  his  attitude  toward  the  case. —  Ascertain  all  that  can  be 
known  about  Felix.  What  is  meant  (vs.  22^)  by  the  statement  that 
Felix  had  "more  exact  knowledge  concerning  the  way"  ?  What  were 
the  reasons  why  Felix  put  off  a  decision  in  Paul's  case  (vss.  22,  26)? 
How  could  Felix  suppose  that  either  Paul  or  his  friends  would  buy  his 
freedom?  On  Paul's  ability  to  meet  the  expenses  of  his  trials  see 
Ramsay,  St.  Paul  the  Traveler,  pp.  310-312.  How  long  was  the  deci- 
sion deferred  (vs.  27)?  Explain  Paul's  relations  with  Felix  during 
this  interval  (vss.  24-26).  What  were  the  features  of  Paul's  imprison- 
ment at  this  time  (vs.  23)?  Could  he  carry  on  his  missionary  work  in 
any  way  during  this  period?  What  was  the  divine  purpose  of  Paul's 
long  imprisonment  in  Csesarea?  What  terminated  Felix's  relation  to 
Paul  and  his  case? 


no  INDUCTIVE    STUDIES    IN    THE    ACTS. 

4.  The  trial  of  Paid  before  Festus. —  Ascertain  all  that  can  be  known 
about  Festus.  In  what  year,  and  why,  did  he  succeed  Felix  as  the 
governor  of  the  Roman  province  of  Judea?  Why  did  the  Roman  gov- 
ernor make  his  headquarters  at  CjEsarea?  How  soon  after  his  arrival 
in  the  province  was  Paul's  case  brought  before  Festus?  By  whom, 
where,  and  why?  Did  they  desire  from  Festus  a  condemnation  of  the 
apostle,  or  the  transfer  of  his  trial  to  Jerusalem  {cf.  25  :  3,  15,  16  ;  23  : 
12-21)?  Explain  this  persistent  Jewish  hatred.  Observe  Festus' 
honest,  dignified,  and  judicial  treatment  of  the  matter.  When  did 
Paul  have  a  hearing  before  Festus?  Consider  that  this  trial  is  the 
third  in  the  series  (before  the  Sanhedrin,  before  Felix,  before  Festus), 
and  the  last  before  his  Roman  trials.  What  charges  were  brought 
against  Paul  in  the  trial  before  Festus  {cf.  vs.  8,  presumably  the  same 
as  in  the  former  trial,  24  :  5)?  What  was  Paul's  reply  to  these  accusa- 
tions? Why  does  not  the  Acts  contain  an  account  of  these  speeches? 
What  did  Festus  decide  as  to  Paul's  innocence  or  guilt  relative  to  the 
Roman  law  {cf.  Acts  25  :  18-20;  18  :  12-17)?  What  question  did  he 
put  to  Paul  (vs.  9),  and  why?  Why  did  not  Festus  acquit  Paul?  Com- 
pare Festus  with  Felix  in  their  relation  to  Paul. 

5.  The  appeal  to  Rome. — How  did  Paul  remove  his  case  from  both 
Festus  and  the  Jews?  Describe  the  right  of  a  Roman  citizen  to  appeal 
his  case  from  the  provincial  court  to  the  imperial  tribunal  at  Rome. 
Upon  what  conditions  only  was  such  an  appeal  granted?  What  was 
"the  council"  (vs.  12),  and  why  did  Festus  confer  with  these  council- 
lors? What  led  Paul  to  make  the  appeal :  {a)  the  belief  that  he  would 
not  obtain  justice  or  release  in  Judea  (but  cf.  Acts  26:32);  {b)  the 
knowledge  that  he  was  divinely  appointed  (Acts  23:11)  to  go  to- 
Rome?  What  did  Paul  anticipate  would  be  the  outcome  of  his  case 
in  the  Roman  courts? 

ni.     Observations  and  Teachings. 

For  directions  as  to  the  work  to  be  done  under  this  head,  see  the  statement  at  this  point  tn  Sec.  20. 

Literature. — Upon  this  section  see  the  commentaries  on  Acts,  especially  those  of 
Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  History 
of  Christianity  in  the  Apostolic  Age,  pp.  351-355  ;  Ramsay,  St.  Paul  the  Traveler, 
pp.  303-313;  Neander,  Planting  and  Training  of  the  Christian  Church,  Vol.  I,  pp. 
308,  309;  Farrar,  Life  and  Work  of  St.  Paul,  chap.  41  ;  Conybeare  and  Howson, 
Life  and  Epistles  of  St.  Paul,  chap.  22;  Stifler,  Introduction  to  the  Book  of  Acts, 
sec.  xviii;  Bible  Dictionary,  articles  Ananias,  Caesar,  Caesarea,  Drusilla,  Felix, 
Festus,  Lysias,  Nazarenes,  Paul,  Tertullus. 


SEC.    23.       PAULS    HEARING    BEFORE    AGRIPPA.  Ill 


Sec.  23.     PAUL'S  HEARING  BEFORE  AGRIPPA. 

Acts  25  :  13  — 26  :  32.  60  A.  D.  Csesarea. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   25:13-22,  The  Consultation  of  Festus  with  Agrippa  con- 
cerning Paul. 
Par.  2.   25  :  23-27,  The  Examination,  Festus'  statement  of  the  case. 
Par.  3.   26  :    1-23,  The  Examination,  Paul's  Defense. 
Par.  4.   26  :  24-29,  Interruption  and  Conclusion  of  the  Defense. 
Par.  5.   26  :  30-32,  Agrippa's  Declaration  of  the  Innocence  of  Paul. 

1.  Prepare  a  concise  abstract  of  the  material  contained  in  this  sec- 
tion, noting  the  chief  facts  and  recounting  them  in  your  own  language. 

2.  Write  out  a  careful  paraphrase  of  Paul's  defense  before  Agrippa 
(26  :  1-23),  reproducing  in  words  of  your  own  the  thought  and  spirit 
of  the  apostle. 

II.  Topics  for  Investigation. 

I.  Festus''  consultation  with  Agrippa  about  Paul. — Which  Agrippa 
was  this  ?  Ascertain  what  is  known  about  him.  Over  what  territory 
was  he  the  ruler  ?  Investigate  the  relationships  between  Agrippa, 
Bernice,  Drusilla  and  Felix  (r/.  Acts  24  124;  25  13).  What  was  the 
official  relation  of  the  Jewish  king  Agrippa  to  the  Roman  procurator 
Festus  ?  For  what  purpose  did  Agrippa  come  to  Csesarea  in  60  A.  D.? 
Why  did  Festus  wish  to  consult  with  him  concerning  Paul  ?  When 
did  this  hearing  take  place  ?  Consider  carefully  Festus'  presentation 
of  the  case  to  Agrippa  (25  :  14-21).  Compare  with  this  the  previous 
Acts  account  of  the  matter  (25  :  1-12).  Had  Festus  naturally  supposed 
that  Paul  was  guilty  of  some  crime  under  the  Roman  law  ?  What  had 
the  trial,  however,  shown  to  be  the  case  {cf.  25  :  18,  19)?  What  were 
the  religious  questions  about  which  the  Jews  had  accused  the  apostle  ? 
Was  Festus  interested  in  these,  or  capable  of  passing  upon  them  {cf. 
Acts  18  :  12-17)?  Why  did  he  nevertheless  feel  a  duty  regarding  the 
Jewish  complaint  ?  For  what  reason  did  he  propose  to  Paul  that  his 
case  be  transferred  to  Jerusalem  (25  :  20,  ^/.  25  :  9)?     Did  Paul's  appeal 


112  INDUCTIVE    STUDIES    IN    THE    ACTS. 

to  Cffisar  take  his  case  out.  of  Festus'  hands  ?  Of  what  importance 
then  was  Agrippa's  opinion  about  Paul  ?  Had  Festus  the  duty  of  send- 
ing with  Paul  to  Rome  a  statement  of  his  case,  which  statement  he 
wished  to  have  as  accurate  as  possible  (25:25,  27)?  Investigate  this 
Roman  custom  of  littercB  dimissorm.  Would  Agrippa,  because  he  was 
a  Jew  (26:  2,  3),  be  able  to  advise  Festus  concerning  the  religious 
accusations  of  the  Jews  against  Paul  ?  Who  were  assembled  with  the 
governor  and  the  king  to  hear  Paul's  defense,  and  why  ?  Who  pre- 
sided at  this  examination  ?  Picture  to  yourself,  as  graphically  and 
accurately  as  may  be,  the  scene  depicted  in  25  :  23.  Consider  the  pre- 
liminary statement  of  the  case  made  to  the  assembly  by  Festus  (25  :  24 
-27)  containing  three  points:  (i)  the  accusation  of  Paul  by  the  Jews, 
(2)  his  own  judgment  of  Paul's  innocence  under  Roman  law,  (3)  the 
particular  reason  for  this  examination. 

2.  PauVs  apology  before  Agrippa. —  Prepare  a  careful  analysis  of  this 
speech  of  the  apostle  (26  :  1-23),  for  which  the  following  outline  may 
give  suggestion  :  (i)  introduction,  vss.  2,  3;  (2)  his  loyalty  to  strict 
Judaism  in  his  early  religion  and  career,  vss.  a,-\i.;  (3)  his  conversion 
and  its  results,  by  which  he  was  divinely  led  to  accept  and  to  preach 
the  gospel,  vss.  12-20;  (4)  his  present  position  persecuted  for  advocat- 
ing Christianity  as  the  true  fulfilment  of  Judaism,  vss.  21-23.  Was  the 
address  interrupted  by  Festus  at  this  point  (25  :  23),  or  had  Paul  com- 
pleted what  he  wished  to  say  ?  Compare  this  speech  in  detail  with 
that  given  by  Paul  from  the  castle  steps  (Acts  22  :  1-2 1),  as  to  whether 
both  contain  in  general  the  same  material,  have  the  same  point,  and 
present  the  same  argument.  What  matter  is  peculiar  to  this  account 
of  chap.  26  ?  How  did  this  defense  before  Agrippa  differ  from  the 
apologetic  speeches  in  the  two  trials  before  Felix  and  Festus  (24:  10- 
21;  25:8).  Why  the  difference?  Explain  Paul's  interpretation  of 
the  Messianic  hope  of  Israel  (26  :  6-8),  Consider  carefully  the  mean- 
ing of  26  :  9,  cf.  I  Tim.  i  :  13;  John  16  :  2.  What  two  interpretations 
are  given  of  26  :  10,  last  clause,  and  which  is  to  be  accepted  ?  Com- 
pare this  account  of  Paul's  conversion  with  those  in  chaps.  9  and  22. 
In  the  matter  of  the  commission  of  Jesus  to  Paul  (26:  16-18)  explain 
how  it  comes  that  the  substance  of  the  divine  revelations  made  to  Pau. 
at  different  and  subsequent  times  (if  the  other  accounts  are  correct)  are 
here  fused  together,  and  put  directly  into  the  mouth  of  Jesus  at  the 
Damascus  revelation.  Compare  26  :  20  with  Gal.  i  :  18-24.  On  26  :  23 
see  Isa.  9:2;  42:16;  49:6;  60:2.  Describe  from  26:22,23  Paul's 
attitude  as  a  Christian  toward  Judaism.     Consider  the  source  and  the 


SEC.   23.     Paul's  hearing  before  agrippa.  113 

historical  trustworthiness  of   this  account  of  the  apostle's  speech  before 
Agrippa.      What  are  the  chief  characteristics  of  this  address  ? 

3.  PauVs  concluding  words  and  Agrippa' s  decision. —  Explain  P'estus' 
impatient  complaint  against  Paul,  and  consider  Paul's  sincere  and 
informing  reply  (26  :  24-26).  Were  Paul's  words  incomprehensible  to 
Festus  because  of  the  latter's  Roman  ignorance  of  the  Jewish  history 
and  religion,  his  insusceptibility  to  high  spiritual  conceptions  and 
truth,  and  his  dislike  of  enthusiasm  ?  Was  Paul  understood  by  Agrippa, 
to  whom  primarily  he  had  been  speaking?  What  was  the  purpose  of 
Paul's  appeal  to  Agrippa  in  26  :  27  ?  Consider  carefully  the  meaning 
of  Agrippa's  reply  (26  :  28),  comparing  the  translations  of  AV  and  RV, 
and  judging  which  interpretation  gives  the  truer  view  of  the  situation 
and  of  the  Jewish  king.  Who  conferred  together  at  the  close  of  this 
hearing  of  Paul,  and  for  what  purpose  ?  What  was  the  general  opinion 
expressed  concerning  the  case  (26  :  31)?  What  was  Agrippa's  decision 
(26  :  32)  concerning  Paul's  innocence  or  guilt  relative  to  the  Jewish 
charges  against  him  ?  Would  Paul's  Jewish  accusers  have  considered 
Agrippa  a  sufificiently  loyal  and  strict  Jew  to  be  qualified  to  pass  an 
acceptable  opinion  on  Paul's  relation  to  Judaism  ?  If  Paul  might  have 
been  released,  had  not  the  appeal  to  Rome  been  taken,  as  Agrippa 
judged,  then  was  the  appeal  a  mistake  on  Paul's  part?  Would  Festus' 
report  of  the  case  to  the  imperial  tribunal  at  Rome  be  such  as  quite 
certainly  to  secure  Paul's  acquittal  ? 

III.  Observations  and  Teachings. 

For  directions  as  to  the  work  to  be  done  under  this  head,  see  the  statement  at  this  point  in  Sec.  20. 

Literature. —  Upon  this  section  see  the  commentaries  on  Acts,  especially  those 
of  Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert, 
History  of  Christianity  in  the  Apostolic  Age,  pp.  355,  356;  Neander,  Planting 
and  Training  of  the  Christian  Church,  Vol.  I,  pp.  309-311 ;  Farrar,  Life  and  Work 
of  St.  Paul,  chap.  42 ;  Conybeare  and  Howson,  Life  and  Epistles  of  St.  Paul,  chap. 
22  ;  Stifler,  Introduction  to  the  Book  of  Acts,  sec.  xviii ;  Bible  Dictionary,  articles 
Agrippa,  Appeal,  Bernice,  Caesar,  Csesarea,  Festus,  Paul. 


114  INDUCTIVE    STUDIES    IN    THE    ACTS. 


Sec.  24.     TRANSFER    TO  AND    IMPRISONMENT  AT    ROME. 

Acts  27  : 1 — 28  :  31.  60-63  A..D.  Ccesarea,  Malta,  Rome. 

I.  Study  of  the  Facts. 

Let  the  following  subclassification  of  the  material  in  this  section  be 
verified,  corrected,  or  improved  : 

Par.  I.   27  :  1-8,       Beginning  of  the  Voyage  to  Italy. 

Par.  2.   27  :  9-44,    The  Shipwreck  on  the  Way. 

Par.  3.   28:  i-io,     Incidents  of  the  Winter  Stay  in  Malta. 

Par.  4.   28  :  11-16,  End  of  the  Journey,  and  Arrival  in  Rome. 

Par.  5.   28  :  17-22,  Paul's  First  Conference  with  the  Jews  at  Rome. 

Par.  6.   28 :  23-28,  Paul's    Second    Conference    with    the    Jews    at 

Rome. 
Par.  7.   28  :  30,  31,  Paul's  Circumstances  and  Work  during  the  Long 
Captivity. 

1.  Prepare  an  abstract  of  the  material  contained  in  this  section. 

2.  Prepare  a  concise  paraphrase  of  Paul's  addresses  to  the  Jews 
(28  :  17-28),  reproducing  as  exactly  as  possible  the  apostle's  thought 
and  spirit. 

II.  Topics  for  Investigation. 

I.  The  voyage  from  Cczsarea  to  Malta. —  In  what  year,  and  at  what 
season  of  the  year,  was  Paul  sent  a  prisoner  to  Rome  ?  How  long  was 
this  after  his  final  trial  before  Festus  and  his  appeal  to  Caesar?  Who 
were  Paul's  Christian  companions  on  this  journey  to  Rome?  Who 
was  in  charge  of  Paul  as  a  Roman  prisoner  ?  Were  there  also  other 
prisoners  besides  himself  in  the  party  ?  How  was  Paul  treated  (Acts 
27  :  3),  and  why?  Did  they  go  on  a  ship  bound  directly  for  Rome,  or 
had  they  changes  of  passage  to  make  en  route  ?  How  long  did  they 
expect  the  voyage  would  take  ?  Indicate  upon  the  map  and  describe 
the  voyage  from  Ctesarea  to  Fair  Havens.  What  "Fast"  is  referred  to 
in  27:9,  and  what  time  of  the  year  is  thereby  indicated?  Give  a 
brief,  accurate  account  of  the  tempest  and  shipwreck  which  befell  the 
party  after  leaving  Fair  Havens,  noting  especially  Paul's  relations  to 
the  events.  On  what  island  were  they  stranded  ?  Trace  on  the  map 
the  course,  and  describe  the  voyage,  from  Fair  Havens  to  Malta. 
Consider  the   hand   of  God  in   this  voyage  of  his  apostle.     Ascertain 


SEC.    24.       TRANSFER    TO    AND    IMPRISONMENT    AT    ROME.        II5 

something  of  the  ofmethods  and  means  navigation  in  Paul's  time. 
Observe  the  graphic  nature,  completeness,  and  technical  accuracy  of 
the  account  of  this  voyage. 

2.  The  winter  in  Malta  and  journey  to  Rome. —  Locate  upon  the 
map  and  describe  the  island  of  Malta.  Describe  the  inhabitants  of  the 
island,  as  to  their  nationality,  civilization,  and  language.  How  wa 
the  shipwrecked  party  received  by  them  ?  Consider  the  incident  of 
the  viper  (28  : 3-6),  Paul's  escape,  and  the  quaint  superstition  of  the 
islanders  regarding  this.  Who  was  Publius,  and  what  kindness  did  he 
extend  to  Paul  and  his  companions  ?  What  miracle  did  Paul  perform 
at  Publius'  house,  and  why  did  he  perform  it  ?  Were  other  miraculous 
cures  wrought  at  this  time  (28  19)  ?  How  long  was  the  stay  in  Malta, 
and  when  was  the  voyage  to  Rome  resumed  ?  Indicate  upon  the 
map  and  describe  the  voyage  from  Malta  to  Puteoli.  From  this  point 
did  they  probably  go  by  land  to  Rome  ?  Trace  their  course  on  this 
journey.  Who  received  Paul  at  Puteoli  ?  How  came  there  to  be 
Christians  at  that  place  ?  Observe  that  the  Christians  are  called 
"brethren"  (28:14,  15).  Describe  Paul's  meeting  with  the  Roman 
Christians  who  came  out  to  welcome  him  on  his  approach  to  that  city. 
Why  was  their  greeting  and  interest  of  special  importance  and  joy  to 
Paul  ?  In  what  year,  and  at  what  season  of  the  year,  did  Paul  arrive 
in  Rome  ? 

3.  Paul  and  the  Christians  of  Rome. — W^hy  does  the  New  Testament 
contain  no  account  of  the  establishment  of  Christianity  in  Rome? 
Is  it  evident  from  Rom.  1:13;  15  :  22-29  that  Paul  was  not  its  founder? 
Is  it  probable  also,  from  the  following  considerations,  that  Peter  was 
not  the  founder  either  :  the  entire  absence  from  Acts  of  any  allusion 
to  his  presence  in  Rome ;  the  absence  of  any  mention  of  his  being,  or 
having  been  there,  from  the  epistles  of  Paul  to  the  Romans  and 
to  the  Philippians;  and  the  principle  of  Paul  (Rom.  15:20)  not  to 
build  on  another  man's  foundation  ?  If  not  by  Peter  or  Paul,  or  it 
would  seem  by  any  single  individual  of  prominence,  in  what  way, 
and  when,  was  the  gospel  introduced  into  Rome  ?  Was  it  perhaps  by 
Jews  of  Rome  who  were  present  in  Jerusalem  at  the  Pentecostal  out- 
pouring and  carried  the  gospel  back  with  them  (Acts  2  :  10);  or  by 
Hellenistic  Jewish  Christians  who  were  dispersed  from  Jerusalem  at 
Stephen's  death  (Acts  8:1;  11: 19);  or  by  Gentile  Christians  who  had 
gone  to  Rome  to  live  or  to  preach,  from  the  several  cities  where  Paul 
had  established  Christianity?  Is  it  probable,  from  Rom.  1:7;  16:5, 
that  the  Christians  in   Rome  constituted  several  groups  or  churches 


Il6  INDUCTIVE    STUDIES    IN    THE    ACTS, 

rather  than  a  single  organized  body?  Were  there  both  Jews  and 
Gentiles  in  the  Christian  community  or  communities  in  Rome  ? 
Consider  the  passages  in  the  epistle  to  the  Romans  which  indicate  a 
predominance  of  the  Gentile  element  (Rom.  1:5,  6,  13-16;  6:19; 
10:13,14;  11:30,31;  15:1,8,9,15,16).  If  mainly  Gentile,  would 
the  Roman  Christians  probably  hold  the  Pauline  views  of  Christianity, 
and  why  ?  When,  under  what  circumstances,  and  why,  had  Paul  written 
his  epistle  to  the  Romans  ?  Why  has  the  Acts  said  so  little  about  the 
Christians  of  Rome  ? 

4.  Paul  and  the  Jews  of  Rot?ie. —  Did  Paul,  immediately  upon  his 
arrival  in  Rome,  set  about  to  conciliate  and  convert  the  Jews  of  that 
city?  Describe  his  preliminary  effort  (28:17-22)  to  find  out  what 
they  had  heard  about  him,  and  to  remove  all  obstacles  to  his  influence 
and  work  among  them.  Consider  in  detail  how  his  statement  was 
intended  to  effect  this.  Compare  Paul's  statement  of  his  case  with  the 
previous  Acts  account  (chaps.  21-26)  of  the  same.  Consider  carefully 
the  meaning  of  Acts  28:21,  as  to  the  surprising  ignorance  of  the 
Roman  Jews  concerning  Paul's  previous  conflicts  with  the  Jews  every- 
where else.  How  came  the  Roman  Jews  to  know  so  very  little  (28  :  22) 
about  the  gospel  and  the  Christians  when  there  were  so  many  Chris- 
tians, some  of  them  converted  Jews,  in  their  own  city  ?  How  large 
was  the  attendance  at  Paul's  second  conference  with  the  Jews  of  Rome  ? 
Consider  how  Paul  expounded  to  them  at  this  time  the  relation  of 
Christianity  to  Judaism.  What  was  the  result  of  this  presentation  of 
the  gospel?  Why  did  these  Jews  as^  a  body  reject  Paul's  teaching? 
What  warning  did  Paul  give  them  before  they  went  away  ?  Consider 
Paul's  use  of  the  Old  Testament  passage  in  28:  26,  27,  and  compare 
other  New  Testament  instances  of  its  use  (Matt.  13:14;  Mark  4:12; 
Luke  8:10;  John  1 2  :  40  ;  Rom.  11:8).  Did  Paul  then  turn  with  the 
gospel,  as  on  former  occasions  elsewhere,  to  the  Gentiles  of  the  city  ? 
Observe  and  explain  the  omission  from  the  Revised  Version  of  Acts 
28  :  29. 

5.  PauVs  Roman  imprisonment  a)id  the  Acts  record. —  For  how  long 
a  time,  and  during  what  years,  was  Paul  a  prisoner  at  Rome  ?  What 
was  the  nature  of  his  captivity  (28  :  16,  30)?  Was  he  allowed  to  carry 
on  his  gospel  ministry  as  he  chose  ?  In  what  way  did  he  do  so  ? 
What  two  chief  elements  of  his  teaching  are  here  (28  :  31)  mentioned  ? 
Study  the  epistles,  as  time  permits,  which  Paul  wrote  during  this  period 
(Colossians,  Philemon,  Ephesians,  Philippians),  for  the  light  which 
they  throw  upon  his  life  and  work  at  this  time.     Why  does  the  Acts 


SEC.    24.       TRANSFER    TO    AND    IMPRISONMENT    AT    ROME.        II 7 

narrative  end  so  abruptly  with  28:31  ?  Did  the  trial  and  its  conclu- 
sion come  at  the  end  of  the  two  years'  imprisonment  ?  Did  the  trial 
result  in  condemnation  or  acquittal,  was  Paul  put  to  death  or  released  ? 
If  the  latter,  how  long  a  time  intervened  before  his  death  (in  64  A.  D. 
or  later),  and  what  was  Paul  doing  during  this  period  ?  When  and 
why  were  Paul's  epistles  to  Timothy  and  Titus  written  ?  Consider 
and  explain  the  incompleteness  of  the  Acts  account  of  Paul's  ministry 
in  Rome  and  the  closing  years  of  his  career. 

III.  Observations  and  Teachings. 

For  directions  as  to  the  work  to  be  done  under  this  head,  see  the  statement  at  this  point  in  Sec.  20. 

Literature .■ — Upon  this  section  see  the  commentaries  on  Acts,  especially  those 
of  Gloag,  Hackett,  Meyer,  and  the  Cambridge  Bible.  Also  McGiffert,  His- 
tory of  Christianity  in  the  Apostolic  Age,  pp.  356-439  ;  Weizsacker,  Apostolic  Age 
of  the  Christian  Church,  Vol.  II,  pp.  11 5-1 31 ;  Ramsay,  St.  Paul  the  Traveler,  pp. 
283-362 ;  Neander,  Planting  and  Training  of  the  Christian  Church,  Vol.  I,  pp.  311- 
318  ;  Farrar,  Life  and  Work  of  St.  Paul,  chaps.  43  to  45  ;  Conybeare  and  Howson, 
Life  and  Epistles  of  St.  Paul,  chaps.  23,  24 ;  Stifler,  Introduction  to  the  Book  of 
Acts,  sees,  xix,  xx ;  Bible  Dictionary,  articles  Appii  Forum,  Aristarchus,  Cauda 
(Clauda),  Euraquilo  (Euroclydon),  Fair  Havens,  Italy,  Julius,  Luke,  Malta  (Melita), 
Paul,  Phcenix  (Phenice),  Publius,  Rome,  Syracuse,  Syrtis,  Three  Taverns. 


Il8  INDUCTIVE    STUDIES    IN    THE    ACTS. 


REVIEW  OF  THE  PRIMITIVE   ERA  OF  CHRISTIANITY. 
The  Book  of  Acts.  30-63  A.  D.  The  Roman  Empire. 

I.  The  Acts  Record. 

1.  Read    through   the  entire  book   of  Acts  at  one  sitting  (sixty   to 

ninety  minutes ),  endeavoring  to  bring  the  whole  history  to 
mind  as  one  unit. 

2.  Observe  the  general  portions  of  the  book  :  chaps.   1-7,  Christian- 

ity in  Jerusalem  ;  chaps.  8-15,  Christianity  in  Palestine  and 
Syria;  chaps.  16-20,  Christianity  in  Asia  and  Greece;  chaps. 
21-28,  Paul's  Trials  and  Imprisonment. 

3.  Review  carefully  the  outline  of  the  history   which    is    contained 

in  the  three  main  divisions,  the  sections  and  the  paragraphs 
( for  the  divisions  and  sections  see  pages  3  and  4,  for  the  par- 
agraphs see  under  each  ,.section ).  This  analysis  should  be 
studied  until  the  divisions  and  sections,  with  the  Acts  passages, 
dates  and  localities  can  be  written  out  from  memory. 

4.  Note   down   the  chief    characteristics   of  the  book  of   Acts   as  a 

history  of  the  Apostolic  Age,  as  to  purpose,  style,  sources, 
'  material  included,  material  excluded,  proportionate  length  of 
the  accounts  of  the  several  events,  incidents  and  speeches,  the 
naratives  of  miracles,  the  historical  trustworthiness  in  general 
and  in  detail. 

II.  Time  and  Order  of  Events. 

1.  Review  carefully  the  Chronological  Chart  of  the   Primitive  Era  of 

Christianity  (page  2),  observing  whether,  in  view  of  your  study, 
you  would  now  change  the  date  of,  or  rearrange,  any  of  the 
events  ( consider  the  general  note  at  the  foot  of  the  chart). 

2.  Commit  to  memory  now,  if  you  have  not  previously  done  so,  this 

Chronological  Chart,  fixing  in  mind  the  time,  the  consecution, 
and  the  relative  importance  of  the  events. 

III.  Geography  of  the  History. 

1.  Reconsider   the   fact,  and   its   significance,  that  the  Acts  record  is 

framed  upon  the  geographical  extension  of  Christianity. 

2.  State  the   five   distinct   steps   of  geographical   progression  of  the 


REVIEW    OF    THE    PRIMITIVE    ERA    OF    CHRISTIANITY.  II 9 

gospel  as  set  forth  in  the  Acts  ( see  rule  column  on  the  extreme 
left  of  the  Chronological  Chart),  giving  the  dates  over  which 
each  step  extends,  and  a  brief  description  of  the  circumstances. 
3.  Sketch  a  map  of  the  Roman  Empire  about  the  Mediterranean  Sea, 
on  which  pictprially  represent  the  spread  of  Christianity  by  five 
concentric  circles  about  Jerusalem,  and  mark  upon  the  circum- 
ference of  each  circle  the  date  when  the  gospel  reached  this 
district,  and  the  Acts  passage  which  records  the  fact. 

IV.  Organization  of  the  Christians. 

1.  The  organization  of   the  church  was  a  natural  and  gradual  growth 

from  an  almost  unorganized  condition  to  a  somewhat  complex 
form  of  government  adapted  to  the  organic  life  and  work  of 
the  church.  Each  element  of  the  organization  therefore  needs 
to  be  considered,  first,  in  its  individual  aspects,  second,  in  its 
relational  aspects.  Consider  (i)  when  each  element  was  intro- 
duced into  the  organization,  (2)  why  it  was  introduced,  (3) 
what  its  relation  was  to  the  organization  into  which  it  came, 
(4)  what  its  subsequent  individual  and  relational  development 
was. 

2.  The   most  important   topics   which  call  for  this  treatment  are  the 

following: 

(i)  the  original  apostles.         (4)  Deacons. 

(2)  other  church  leaders  (5)  Prophets. 

called  apostles.  (6)  Evangelists. 

(3)  Elders  (presbyters,  (7)  Pastors. 

bishops).  (8)  Teachers. 

(9)  the  difference   between  orders  and  functions  with  refer- 
ence to  the  foregoing  church  ofificers. 

(10)  absence  of  any  general,  comprehensive   church   ofificers 

other  than  the  apostles. 

(11)  the  unity  of  the  local  church. 

(12)  the  independence  of  the  local  church. 

(13)  the  method  of  conducting  business  in  church  meetings. 

(14)  the  various  elements   of  which  the  churches  were  com- 

posed. 

(15)  the  method  of  church  discipline. 

(16)  the  conditions  of  church  membership. 

(17)  variations  in  the  form  of  church  organization  in  differ- 

ent localities. 


120  INDUCTIVE    STUDIES    IN    THE    ACTS. 

V.  Environment  of  the  Christians. 

1.  The  environment  in  which  the  Christians  found  themselves  con- 

stantly underwent  modification  and  change,  both  by  reason  of 
territorial  expansion  and  through  the  acquisition  of  adherents 
to  the  cause.  The  environment,  therefore,  should  be  viewed 
separately  in  each  of  the  three  main  divisions  of  the  Acts  his- 
tory. 

2.  The  general  topics  for  consideration  in  each  period  will  be  : 

(i)  the  particular  parts  of  the  world   in  which   Christianity 
had  become  established. 

(2)  the  chief  centers  of  Christian  influence. 

(3)  the     relation    to    the    church    of    the    civil    power — the 

Roman  government. 

(4)  the  relation  to  the  church  of  the  Jewish  people  in  gen- 

eral. 

(5)  the  relation  to  the  church  of  the  Gentile  people  in  general. 

(6)  the  relation  between  Jewish  and  Gentile  Christians. 

(7)  the  conflict  between  Christianity  and  Judaism. 

(8)  the  conflict  between  Christianity  and  Heathenism. 

VI.  Institutions  of  the  Christians. 

Reconsider  fully  the  institutions  of  the  Christian  church,  each  in  turn, 
as  regards  its  origin,  significance,  manner  of  observation,  mod- 
ification  during    the  era  (if  any),   and   influence.      The  most 
important  institutions  of  the  church  were  the  following  : 
(i)  baptism.  (8)  private  religious  services. 

(2)  the  Lord's  Supper.  (9)  places  of  worship. 

(3)  the  agape.  (10)  preaching. 

(4)  Sunday.  (xi)  instruction. 

(5)  other  sacred  days.  (12)  sacred  music  and  hymns. 

(6)  creeds.  (13)  prayer. 

(7)  public  services.  (14)  charitable  contributions. 

VII.  Belief  and  Teaching  of  the  Christians. 

Review  carefully  the  belief  and  teaching  of  the  primitive  Christians, 
both  as  respects  theology  and  as  respects  ethics,  as  they  are 
recorded  in  the  book  of  Acts. 
I.  The  theological  belief  and  teaching  of  the  primitive  Christians 
appears  mainly  in  the  sermons  and  speeches  of  the  Acts  :  by 
Peter  in  chapters  2,  3,  4,  5,  10,  1 1,  15  ;  by  Stephen  in  chapter 


REVIEW    OF    THE    PRIMITIVE    ERA    OF    CHRISTIANITY. 


121 


lo  ;  by  James  in  chapter  15  ;  and  by  Paul  in  chapters  13,  14, 
17,  20,  22,  24,  26,  28.  This  belief  and  teaching  may  be  recon- 
sidered under  the  following  topics  : 

(i)  God.  (8)  redemption. 

(2)  Christ.  (9)  the  Christian  life. 

(3)  the  Holy  Spirit.  (10)  the  second  advent  of  Christ. 

(4)  the  spiritual  nature  of    (11)  the  resurrection. 

man.  (12)  the  judgment. 

(5)  sin.  (13)  the    consummation   of    the 

(6)  the  Mosaic  law.  kingdom. 

(7)  justification  by  faith.         (14)  Old  Testament  Scriptures. 
2.  The  ethical  belief  and  teaching  may  be  reconsidered  under  the 

following  topics : 

(i)   individual  morals. 

(2)  duties  to  existing  government. 

(3)  duties  toward  social  institutions,  e.  g.,  slavery. 

(4)  duties  of  family  life. 

(5)  duties  toward  the  weaker  brethren. 

(6)  Christian  virtues. 

(7)  Christian  graces. 

VIII.  Daily  Life  of  the  Christians. 

Reconsider  the  characteristics  of  the  life  which  the  Christians  lived, 
both  individually  and  as  members  of  the  Christian  community. 
Observe  also  whether  there  were  material  differences  in  the 
daily  life  of  the  Christians  between  one  and  another  of  the 
three  main  divisions  of  the  Acts  history.  The  review  may  be 
made  on  the  basis  of  the  following  topics : 


(i)  fellowship. 

(2)  unity. 

(3)  charity. 

(4)  cooperation. 

(5)  property  relations. 

(6)  loyalty  to  the  gospel. 

(7)  fervency  and  worshipful- 

ness. 

(8)  zeal  and  activity  for  the 

cause. 

(9)  individual  morals. 


(10)  social  life. 

(11)  division  of  duties. 

(12)  manners  of  employment. 

(13)  growth  in  numbers. 

(14)  growth  in  grace. 

(15)  miracle-working. 

(16)  prophesying. 

(17)  speaking  with  tongues. 

(18)  interpretation  of  tongue 

speaking. 


122  INDUCTIVE    STUDIES    IN    THE    ACTS. 

IX.  The  Leading  Gospel  Workers. 
Review  the  Christian  leaders  of  the  primitive  era,  observing  the  par- 
ticular division  or  divisions  of  the  history  within  which  the 
career  of  each  one  fell.  Consider  them  respectively  as  regards 
their  personal  characteristics,  their  official  characteristics,  their 
special  missions,  their  influence  upon  Christianity.  The  follow- 
ing workers  at  least  should  be  so  considered,  and  others  may 
be  added  as  seems  fitting  : 

(i)  Peter.  (7)  Barnabas. 

(2)  James.  (8)  Mark. 

(3)  John.  .    (9)  Silas. 

(4)  Stephen.  (10)  Timothy. 

(5)  Philip.  (11)  Titus. 

(6)  Paul.  (12)  Luke. 

X.  Divine  Guidance  and    Instruction. 

1.  Reconsider  the  continual  and  loving  presence  of  Christ  with  his 

followers,  the  constant  evidence  of  God's  hand  in  the  events 
and  the  experiences  of  the  primitive  era  of  Christianity. 
Review  the  providential  aspects  of  the  life  of  Peter,  and  of  the 
life  of  Paul ;  similarly  of  other  prominent  Christian  workers. 
Consider  the  Providence  which  guided  the  spread  of  the  gospel 
throughout  the  pagan  world.  May  it  be  said  that  the  career  of 
Christianity,  from  first  to  last  of  the  Apostolic  Age,  through 
every  moment  of  its  existence,  was  sustained,  directed  and 
developed  by  the  divine  wisdom,  love  and  power? 

2.  Reconsider,  as  fully  as  time  permits,  the  many  lessons  for  present 

day  Christian  life,  internal  and  external,  individual  and  collec- 
tive, which  God  has  given  to  us  in  the  events  and  experiences 
of  the  Apostolic  Age. 


COLUMBIA  UNIVERSITY   LIBRARIES 

the  Librarian  in  charge. 


DATE  DUE 


DATE  BORROWED 


«x^r* 


COLUMBIA  UNIVERSITY  LIBRARIES 


0057102996 


.T^T-'^v 


\h--^^^ 


k 


.*.^^: 


II 


»-ir'' 


>*.Y:s^r?^ 


V. 


*iU 


